LIBRARY OF CONGRESS. 



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i UNITED STATES OE AMERICA.! 




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FAMILIAR TREATISE 



CHRISTIAN BAPTISM, 



ILLUSTRATED WITH ENGRAVINGS, 



DESIGNED FOR YOUNG CHRISTIANS AND BAPTIZED CHILDREN, 



BY JAMES WOOD, D. D. 

) 






PROFESSOR IN NEW ALBANY THEOLOGICAL SEMINARY, IND, 






NEW ALBANY : 

JOHN B. ANDERSON, PUBLISHER, 

1850, 



Thte Library 



Entered according to the Act of Congress, in the Clerk's office of the 
District Court of the United States, for the District of Indiana, by 
JAMES WOOD, D. D., in the year 1850. 



JJtINTED BY 

KENT & NORMAN, 

NEW ALBANY, IND 



INTRODUCTORY REMARKS. 



The following treatise is not designed for the learn- 
ed. The reader therefore need not expect to find 
any attempt at learned criticism. The first part, ex- 
cept a few additions now made, was published sev- 
enteen years ago, and addressed to a young convert, 
one of the author's pastoral charge, for whose spe- 
cial benefit it was written. I prepared it, as I then 
said in an introductory note, " not because there are 
no works on the subject which I for the most part 
approve, nor because I consider myself capable of 
writing with greater, or even equal ability with many 
whose writings are before the public; but because 
most of the works on this subject are either too 
long, are written with too much acrimony, or are not 
sufficiently simple for common readers." 

I am induced to publish another edition of part 
first, together with a second part, of which I had 
given some intimation in my introduction to Part L, 
by a communication recently received from a val- 
uable friend and a prominent, influential pastor, who 
after requesting me to publish or allow him to pub- 
lish a new edition of Part L, and also to publish Part 
II., writes as follows: "There can be no doubt of 



your duty to bring out the whole of this matter, 
Your Part I. is of more practical value to me than 
any other treatise." Were I at liberty to mention 
the name of the writer, it would add weight to the 
opinion here expressed, and be regarded as a suffi- 
cient reason why a request coming to me from such 
a source, and urged by such a reason ought not to 
be disregarded. I shall also add a 3d Part on the 
importance of christian baptism. Besides the hope 
that it may be useful to young converts who may 
desire to peruse a brief and plain treatise on this 
subject, it has occurred to me, especially while pre- 
paring the second and third part, that it may per- 
haps be used with advantage by christian parents in 
instructing the youthful members of their families, 
who ought to be made acquainted in early life with 
the teachings of scripture in reference to this ordi- 
nance, and particularly with the nature of their re- 
lation to the church as baptized children, and the 
solemn obligation thereby devolving upon them to de- 
vote themselves to the service of Christ. 

To every one who may be disposed to give it a 
perusal, I would respectfully say let the scripture 
proofs and the reasoning connected with them, be 
examined with due attention and candor. And 
whatever may be the conclusion at which you arrive, 
do not indulge an uncharitable or censorious spirit 
toward those who differ from you. One of the 
brightest ornaments of the christian is charity; which 
though it is perfectly consistent with a firm adhe- 
rence to what we deem to be truth, is nevertheless 



so expansive in its influence, that it overleaps the 
boundaries of sectarian prejudice, and extends the 
hand of fellowship to the whole family ol true dis- 
ciples. 



PART I. 

WHAT IS THE SCRIPTURAL MODE OF ADMINISTERING THH 
ORDINANCE OF BAPTISM. 

It is supposed by some that unless the ordinance 
is administered in a particular way, it cannot be pro- 
perly called baptism, or be regarded as valid; and 
that the person so receiving it is to be treated as 
unbaptised, until it shall be administered to him by 
that particular mode. Those who maintain this 
ground practice immersion, which they consider es- 
sential to the ordinance. 

It is not our design to advocate any one mode to 
the exclusion of every other. The validity of the 
ordinance consists as we think in its being adminis- 
tered by a person duly authorised, and in the name 
of the Holy Trinity ; and not in any particular way 
of applying the water. But while we regard the 
ordinance as valid in whatever way it is administer- 
ed, our examination of the scriptures has led us to a 
very different conclusion in respect to the mode from 
that which is practised by those first alluded to. 
Instead of finding that the Bible establishes immer- 
sion as the only mode, we think it furnishes much 
more evidence in favor of sprinkling, than of immer- 
sion. 

I. The baptism of our Savior. 

There is no occurrence referred to so frequently to 
1a 



8 

prove that christians ought to be immersed as the 
baptism of our Savior. It is often said to young 
converts as well as to older christians, how can you 
expect to have much spiritual enjoyment, so long as 
you neglect so plain and important a duty, as fol- 
lowing Christ into the water, and being buried with 
him by baptism? And such has been sometimes 
the effect of this appeal upon the ignorant and un- 
reflecting, that in one case, within our knowledge, a 
man who had been previously baptised by sprink- 
ling, was unwilling to defer being immersed for a 
single week, for fear, as he said, he should die before 
he should have the opportunity of following his Lord 
into the water. 

On this subject we may remark: 

1 . That it will appear from a consideration of the 
design of Christ's baptism that it was not intended 
as an example for us. What the design of it w T a» 
we shall see hereafter. At present it is sufficient to 
observe that his command for us to be baptized, was 
not given in connection with his own baptism; but 
after his resurrection, and just before his ascension 
into heaven. See Mat. 28: 19. But 

2. Inasmuch as Christ appointed baptism to be 
an ordinance in his church, his own baptism, which 
had taken place several years before, though it had 
a different design from christian baptism, may be 
aupposed to furnish some evidence as to the proper 
mode of administering it. 

3. The evidence derived from Christ's baptism, so 
far from proving immersion to be the exclusive mode, 
i$ decidedly in favor of sprinkling. 



The proof of this is short and simple. It rests 
upon two well established facts, viz : that the design 
of his baptism was to introduce him into his official 
work as the Mesiah ; particularly into the office of 
Priest, which was the basis of the other two offices ; 
and that the priests were required, as a part of their 
consecration to their office, to be sprinkled with 
water. These two facts taken together, shew beyond 
any reasonable doubt, that the ordinance was ad- 
ministered by sprinkling. 

The design of Christ's baptism, we said, was to 
introduce him in a regular way according to the es- 
tablished usage of the Jewish Church into the office 
of Priest. At first John not understanding his de- 
sign was unwilling to baptize him; "saying, I have 
need to be baptized of thee, and comest thou to me?", 
But Jesus said unto him, " Thus it becometh us to 
fulfil all righteousness." Mat. 3 : 15. The answer 
was satisfactory to John, and he proceeded immedi- 
ately to administer the ordinance. But what did Christ 
mean by this reply : " Thus it becometh us to fulfil 
all righteousness:" What righteousness ? He meant 
the righteousness, i. e. the requirements of the law 
of Moses concerning the priesthood. As ,he had 
now arrived at thirty years of age — the time at 
which the priests were to enter upon their office ; and 
as he was about to enter upon his official duties, it 
was necessary that he should be consecrated accord- 
ing to the Levitical law: so that when he should 
begin to preach and perform other official acts, no 
objection could be made against his ministry, from 
his not being properly authorized. 



10 

Do you inquire how we know this to have been 
his meaning? We reply that when "the chief 
priests and elders of the people came unto him as 
he was teaching, and said, by what authority doest 
thou these things ? and who gave thee this author- 
ity ?" he referred them to his baptism by J ohn. "And 
Jesus answered and said unto them, I also will ask 
you one thing, which if ye tell me, I in likewise will 
tell you by what authority I do these things. The 
baptism of John, whence was it? from heaven or of 
men?" By this he evidently designed to be under- 
stood, that if they would allow John's baptism to be 
from heaven, they must admit his, that is, Christ's 
authority ; because John baptized him in order to in- 
troduce him into the Priest's office. And it is evi- 
dent also that they did understand him in this man- 
ner; and hence they durst not answer the question, 
lest they should be compelled to acknowledge that 
he was the Messiah. Mat. 21 : 23-27. 

Another proof that his baptism was designed to 
induct him into the Priest's office is derived from the 
fact that that occurrence is identified in the scrip- 
tures with his anointing to this office. Very soon 
after that ordinance was administered to him he be- 
gan to preach. "From that time Jesus began to 
preach." Mat. 4:17. And having read the follow- 
ing passage in Isaiah, " The Spirit of the Lord is 
upon me because he hath anointed me to preach the 
gospel," &c, he commenced his discourse by saying, 
"This day is this scripture fulfilled in your ears." 
Luke 4: 16-21. We ask how was that scripture 



BAPTISM OF CHRIST. 




I have in my possession a volume with six ancient 
engravings similar to this, the oldest of which bears 
date A. D. 401. See Taylor's Apostolic Baptism. 
Christ is standing in the Jordan, and John the Bap- 
tist is represented in one of these as applying water 
with the hand, and in others with a perforated vessel, 
through the holes of which the water is falling in 
small streams on the Savior's heads 



13 

then fulfilled? The connection clearly shows that ix 
was fulfilled by his having been just anointed to 
preach the gospel. He had been designated to this 
office long before, even from everlasting. But he 
was not set apart until now. And hence he never 
appeared before the public as a teacher until this 
time. And now he would not do it without first 
showing to the people his authority ; lest they should 
say that he was assuming an office to which he had 
not been regularly consecrated. Accordingly he in- 
troduced himself by reading the prophecy concern- 
ing the anointing of the Messiah, and by declaring 
that that scripture was then fulfilled; that he had 
been anointed to the work assigned him by his Fath- 
er, and would therefore on that occasion commence 
the discharge of his official duties. 

But when did his anointing take place ? Evident- 
ly at his baptism, which had occurred a little before 
this time — when the Holy Spirit descended and sat 
upon him in the form of a dove. This we believe is 
not denied by any. But if proof is demanded, the 
following is sufficient : " The word which God sent 
unto the children of Israel, preaching peace by Jesus 
Christ ; (he is Lord of all ;) that word I say, ye know, 
which was published throughout all Judea, and be- 
gan in Galilee, after the baptism which John preach- 
ed; how God anointed Jesus of Nazareth with the 
Holy Ghost and with power." Acts 10: 36-38, 
Here John's baptism and Christ's anointing are re- 
ferred to the same period. It is expressly said that 
the word declaring him to be anointed began after 



14 

the commencement of John's baptism. And it is 
clearly implied that the act itself of anointing him 
to his office took place at that time ; because imme- 
diately after his baptism by John and not before, he 
began to work miracles ; and his working of mira- 
cles is associated with his anointing. "Anointed 
with the Holy Ghost and with power." Now every 
reader of the Bible knows that anointing was a part 
of the consecration of the priests to their office. 
Consequently the baptism of Christ and the descent 
of the Holy Spirit upon him, must have been design- 
ed to induct him into that office. 

Since then the design of Christ's baptism was to 
induct him into the Priest's office, we have only to 
refer, in order to show how he was baptized, to 
the consecration of the Priests, as we find it record- 
ed in the Bible. "And thou shalt bring Aaron and 
his sons unto the door of the tabernacle of the con- 
gregation and wash them with water. And thou 
shalt put upon Aaron the holy garments, and anoint 
him and sanctify him that he may minister unto me 
in the priest's office. And thou shalt bring his sons, 
and clothe them with coats ; and thou shalt anoint 
them as thou didst anoint their father that they may 
minister unto me in the priest's office; for their 
anointing shall surely be an everlasting priesthood 
throughout their generations." Ex.40: 12-15. 

Their anointing was to be performed as follows : 
" Then shalt thou take the anointing oil and pour it 
upon his head and anoint him." Ex. 29 : 7. This 
we have already shown was done to our Savior by 



15 

the descent of the Holy Ghost upon him immediate- 
ly after he was baptized. " And lo the heavens were 
opened unto him, and he [John] saw the Spirit of 
God descending like a dove and lighting upon him." 
Mat. 3: 16. 

But the Priests were not only to be anointed with 
oil, but washed with water. This was performed 
upon our Savior by his baptism ; which correspond- 
ed even in the order of time with the washing of the 
priests. They were to be first washed, and then 
anointed. So our Savior was first baptized, and 
then the Holy Spirit descended and rested upon him ; 
thus " anointing him" in a miraculous manner, " with 
the oil of gladness above his fellows." 

The only question now is, by what mode were the 
priests to be washed? We reply that in the conse- 
cration of Aaron and his sons, all that is said by 
which we can determine the mode, is that they were 
to be washed with water contained in a laver or ba- 
son that was placed at the door of the tabernacle, 
and which was to stand there from day to day for the 
priests to wash their hands and feet in when they 
were about to engage in their official duties. Ex. 
40: 30-32. This circumstance affords at least pro- 
bable evidence that they were not immersed. But 
the matter was not left here. The whole tribe of 
Levi were to be consecrated to the service of the 
sanctuary as well as Aaron and his sons. And in 
the account which is left of the consecration of the 
Leyites, we have recorded in a specific and particu- 
lar manner what in the case of the others was ex- 



16 

pressed in general terms. In the one case it simply 
says, " thou shalt wash them with water." But in 
the other it informs us in what way this must be 
done. " And thus shalt thou do unto them to cleanse 
them: sprinkle water of purifying upon them." 
Num. 8:7. Thus the mode of applying the water 
was settled by divine appointment; which, it is fair 
to conclude, applied to the priests as well as to the 
Levites ; since in the absence of scripture testimony, 
no reason can be given why the latter were required 
to be sprinkled and the former immersed. 

Now who can hesitate for a moment, with this fact 
before him, unless there is express testimony to the 
contrary, to admit that Christ must have been bap- 
tized by sprinkling? Would he in his induction into 
the Priest's office deviate from the order of his Fath- 
er's house, when in every other respect he was so 
exact in the observance of the Levitical law? The 
supposition cannot be admitted. We repeat it then, 
he must, as appears to us, have been baptized by 
sprinkling. And consequently his baptism so far as 
it affords any evidence on the subject, is decidedly 
in favor of that mode. 

Those texts which are relied on to prove his im- 
mersion will be considered hereafter. We would 
notice them now, if they affected the preceding ar- 
gument; that by balancing the two together we 
might estimate their comparative weight. But as 
the above proof is entirely independent of those 
texts, and as we think, not contradicted by them, we 
shall defer the consideration of them, in order to take 



17 

them up in connection with some others of a similar 
character. The same course will also be pursued in 
relation to the baptism of the Eunuch which we are 
now to consider. 

II. The Baptism of the Eunuch. 

The account of the Eunuch's baptism is recorded 
in the 8th chapter of the Acts, commencing at the 
26th verse. By reading this account it will be per- 
ceived that when Philip joined himself to the char- 
iot, the Eunuch was reading a passage in the pro- 
phecy of Isaiah; and that Philip "began at the same 
scripture and preached unto him Jesus." The pas- 
sage which he was reading is in the 53d chapter of 
Isaiah, the 7th and 8th verses. But if you consult 
the passage, you will perceive that he was then in 
the very middle of the subject, which commenced at 
the 13th verse of the preceding chapter, and extend- 
ed to the end of the chapter which he was reading. 
All these verses then may be justly considered as 
forming the basis of Philip's discourse. As you read 
them, recollect that the Bible was not then divided, 
as it now is, into chapters and verses. 

Now notice another fact, viz: that the proposal 
for the Eunuch to be baptized came from the Eunuch 
himself. "And as they went on their way they 
came to a certain water : and the Eunuch said, see 
here is water; what doth hinder me to be baptized?" 
Of course he must have known that baptism was an 
ordinance of the Christian church. But where did 
he obtain this knowledge? He had just been up to 
Jerusalem to worship ; but not with the disciples of 



18 

Christ. Though a Gentile by birth, he was, as to 
his religion, a Jew; and while at Jerusalem, he 
would be likely to mingle exclusively with the Jews ; 
who thought too meanly of the infant-church of 
Christ, to give him any account of its organization. 
It is reasonable to suppose that they would studious- 
ly avoid giving him any information as to the exis- 
tence of this new sect; lest by some means he might 
become tinctured with their doctrines and carry the 
knowledge of them to his own country. But if they 
spoke at all, it would be to mention such circum- 
stances as would be calculated to fix upon his mind 
an invincible prejudice against the Savior and his 
disciples. Christian baptism would not therefore 
form any part of their conversation. 

To us it seems quite clear that he could have re- 
ceived this information from no other source than 
from the preaching of Philip. And if not, then Phil- 
ip in expounding the Prophecy of the Messiah which 
the Eunuch was reading, must have preached bap- 
tism. Now read the whole prophecy, beginning at 
the 52d chapter and 13th verse, and tell us in what 
part of it he found any thing which led him to speak 
about baptism. He must have found it in the 1 5th 
verse of the 52d chapter. " So shall he sprinkle 
many nations." By analyzing this text we shall be 
able to ascertain how the Eunuch was baptized. 

1. The word "he," refers to the Messiah. "Of 
whom spake the prophet this," said the Eunuch to 
Philip, " of himself or some other man? And Philip 
began at the same scripture and preached unto him 
Jesus." 



BAPTISM OF THU EUNUCH. 




In several ancient cuts, candidates for baptism are 
represented as kneeling and the administrator as 
pouring water on the head with some kind of vessel, 



2a 



21 

2. The phrase "many nations" refers to the Gen- 
tiles ; who, if they believed, were to receive the or- 
dinance of baptism, and be admitted into the Chris- 
tian church, no less than the Jews. This declara- 
tion was probably made by Philip ; as we infer from 
the request of the Eunuch, (who was a Gentile by 
birth,) to be baptized — a request which would be 
very natural after such a declaration from Philip. 
" May the many Gentile nations be admitted as well 
as the Jews, to the Messiah's kingdom, and is bap- 
tism the initiatory ordinance? What doth hinder 
me, who belong to one of those many nations, from 
receiving the ordinance?" Then upon his declaring 
that he believed, Philip proceeded to baptize him. 

3. The word "sprinkle" needs no explanation. 
The only question which can arise concerning it is, 
whether it refers to water baptism or to spiritual 
cleansing. Probably it refers to both. But as this 
is not essential to our argument, we are not anxious 
at present to decide. If Philip gave the Eunuch his 
first ideas concerning Christian baptism by expound- 
ing to him that text, it is clear that he would teach 
him that mode of administering the ordinance which 
corresponded with the language of the prophecy; 
whether the ordinance itself was primarily referred 
to, or that spiritual cleansing of which the ordinance 
is a symbol. And it is equally clear (for consistency 
required it,) that he must have practiced according 
to the same mode; i. e. by sprinkling. 

On the supposition that he immersed him, he must 
have addressed the Eunuch in language like the fol- 



22- 

lowing: "My Gentile brother, I have been telling 
you of the effusion of the Holy Spirit upon the Gen- 
tiles, which is to take place under the gospel, and 
their introduction into the Christian church by bap- 
tism; agreeably to the prophecy, "So shall he sprin- 
kle many nations." But 1 must inform you that we 
do not in our practice adhere to the language of the 
prophecy in every particular — we do not sprinkle, 
but immerse." How improbable — nay, how absurd 
is such a supposition as this ! We appeal then to 
the candor of every reader, whether the evidence is 
not strong, if not decisive, that the Eunuch was bap- 
tized by sprinkling. 

III. Other instances of Baptism recorded in the New 
Testament. 

Since we have established the fact that our Savior 
and the Eunuch were baptized by sprinkling — which 
are the only cases in the Bible in which the persons 
baptized are said to have gone into the water; it is 
unnecessary to refer to any other examples. For if 
those who went into the water in order to be bap- 
tized, were sprinkled, we may safely conclude that 
those were also sprinkled who do not appear to have 
gone near any water; but to have been baptized in 
the house. Such was the case with those who were 
converted on the day of Pentecost — Acts 2:2; with 
Paul — Acts 9:18; with Cornelius and his friends — 
Acts 10: 48; and with the jailor and his household 
— Acts 16: 33. 

The only exception to this, besides what has been 
considered, is the baptism of Lydia, which it is pro- 



23 

bable was performed " by a river side." Concerning 
this the following remark, we think, will be in point, 
viz : that in baptizing her there, the apostles pursued 
what appears to have been their uniform course — 
which was to baptize their converts on the very spot 
where they were converted. We do not read of a 
single instance of their leaving the place where they 
happened to be when the individuals were converted, 
in order to administer this ordinance. If they were 
in the city of Jerusalem, as they were on the day of 
Pentecost, the ordinance was administered there. 
If they were in a private dwelling, as in the case of 
Cornelius, it was attended to there. If they were in 
a prison, as was the fact, when the jailor was con- 
verted, baptism was performed in the outer court of 
that building. "And brought them out" — Acts 16: 
30 — i. e. from "the inner prison" — v. 24 — into the 
outer court — or room for debtors and petty criminals. 
And if they were beside a brook or river as in the 
case of the Eunuch and of Lydia, this sacrament 
was administered there. 

The fact therefore that she was baptized "by a 
river side," (admitting it to be so, though it is not 
stated explicitly — see Acts 16: 13-15,) is just what 
we should expect to hear — inasmuch as that was the 
place of her conversion. This woman and certain 
other devout Jews were accustomed to resort there 
on the Sabbath for prayer; that in this pleasant and 
retired place, without the walls of the city, they 
might worship God, without being disturbed in theij? 
3 



24 

devotions by the idolatrous and persecuting inhabi- 
tants of Philippi. To this place Paul resorted, as 
was very natural, on the Sabbath after his arrival at 
that city, and preached the gospel. He was ac- 
quainted with the fact that his Jewish brethren who 
resided in that city, were accustomed to assemble 
there for worship; and he went there to worship 
with them, and to make known the religion of Christ. 
His was the first gospel sermon ever preached there ? 
and Lydia was the first Christian convert. Of course 
he did not select the spot for the purpose of baptiz- 
ing, as some profess to believe ; for it was not se- 
lected by him at all. It had been selected before by 
certain pious Jews — not for baptizing, but for prayer. 
"Where prayer was wont to be made" — Acts 16: 
13. Gr. " where there was wont to be a proseuchoe 1 ' 
—a Jewish place of prayer. Paul's presence there 
was wholly providential. And his preaching having 
been blessed to the conversion of Lydia, her bap- 
tism, according to the rule just given, by which the 
apostles were usually governed, would follow as a 
matter of course, whether she had been in that place 
or in any other. But as not a syllable is said about 
the mode in which it was administered, we have 
reason to believe, judging from the examples which 
we have already considered, that it was performed 
by sprinkling. There is, to say the least, no evi- 
dence to the contrary. 

IV. Evidence concerning tlie mode of Baptism, de- 
rived from some Scripture facts in the history and cus~ 
tojns of the Jews. 



BAPTISM OF THE ISRAELITES IN THE 
CLOUD AND IN THE SEA. 




1 Cor. 10: 2. 



27 

This evidence is two fold — first from the baptism 
of the Israelites in the cloud and in the sea ; and 
secondly from their religious purifications. The ac- 
count of the former is found in 1st Cor. 10 : 2. "And 
were all baptized unto Moses in the cloud and in the 
sea." 

The analogy between this and Christian baptism 
is the following, viz : that the Israelites are said to 
have been initiated by baptism into the Jewish 
church, in the same manner as the disciples of Christ 
are into the Christian church. Compare the above 
passage with Rom. 6 : 3, and Gal. 3 : 27. In these 
texts Christians are said to be baptized " into Christ" 
■ — a phraseology exactly corresponding with that 
which is used in regard to the Israelites. "Unto or 
into Moses" — " into or unto Christ." In the Greek 
the prepositions preceding Christ and Moses are one 
and the same ; which is rendered either into or zmto, 
at pleasure. 

This exact correspondence in the phraseology em- 
ployed in the two cases, shews that when the Apos- 
tle used the term baptism in relation to the Israel- 
ites, he had Christian baptism in his mind; and that 
he considered the one as adapted to illustrate the 
other. 

But how were they baptized in the sea ? Not by 
immersion, for they went over on dry ground. Ex. 
14 : 22-29. It must have been by the sprinkling of 
the spray from the water; which was " a wall unto 
them on their right hand and on their left." Nor 
-could they have been immersed in the cloud. For 



28 

the cloud was before and above them. " And the 
Lord went before them by day in a pillar of a 
cloud." Again, " He spread a cloud for a covering." 
Ex. 13: 21. Ps. 105: 39. They could have been 
baptized in no other way, as we can perceive, than 
by the sprinkling of mist or rain from the cloud. So 
far therefore as this example proves any thing on 
the subject, it goes to establish the fact that sprink- 
ling is the most proper mode of Christian baptism. 

The other particular to which we referred under 
this head was the Jewish purifications. These be- 
ing of a religious nature, and the mode of perform- 
ing them being of divine appointment, and being 
also called baptisms in several places of scripture, 
afford much proof as to the proper mode of admin- 
istering that ordinance. 

They are called baptisms in the following texts : 
" And when they come from the market, except they 
wash (Gr. baptize,) they eat not. And many other 
things there be, which they have received to hold, as 
the washings (Gr. baptisms,) of cups and pots and 
brazen vessels and tables." Mark: 4. AlsoHeb.9: 
10. "Which stood only in meats and drinks and divers 
washings (Gr. baptisms;) and carnal ordinances." 
These texts shew that Mark and Paul considered the 
word baptism a fit term to employ in order to de- 
scribe the Jewish purifications. Or in other words, 
they prove that baptism was regarded by the writers 
of the New Testament as essentially the same thing 
with the religious washings of the Jews. It is there- 
fore proper for us in speaking on the subject to rea- 



29 

son from the one to the other. Now it is well 
known to those who have carefully read the scrip- 
tures, that the Jewish purifications were performed 
in most cases by sprinkling. See Lev. 14: 7, 16 
27, 51. Num. 8: 7, and 19: 18, 19. The inference 
then is that sprinkling is a scriptural mode of Chris- 
tian baptism. 

V. Evidence concerning the mode of Baptism derived 
from the blood of Christ, and the influences of the Holy 
Spirit. 

First, the blood of Christ. This is never called in 
scripture the blood of dipping or immersion; but 
the blood of sprinkling. " To Jesus the Mediator of 
the new covenant, and to the blood of sprinkling." 
Heb. 12: 24. "Unto obedience and sprinkling of 
the blood of Christ." 1st Pet. 1 : 2. This has allu- 
sion to the sprinkling of blood so often practised in 
the Jewish sacrifices ; and it represents the purifica- 
tion of the conscience through the application of 
Christ's blood. In like manner baptism is designed 
to represent something very similar, viz : the purifi- 
cation of the heart. The fact therefore that the 
former is denominated the blood of sprinkling, is a 
proof that the latter ought to be administered in the 
same way. 

Secondly, the influences of the Holy Spirit are 
likewise represented in scripture by sprinkling, or 
pouring* — never by immersion. The following texts 

* We have not before now used the term pouring, because the bible 
does not use it we believe in relation to any of the points which we have 
yet treated. To d;sc:ibe the influences of the Holy Spirit, this term is 



30 

among many others are in point. " I will pour out 
my Spirit upon thy seed." Isa. 44 : 3. "I will pour 
out my Spirit upon all flesh." Joel 2 : 28. " Then 
will I sprinkle clean water upon you and ye shall be 
clean." Ezek. 36: 25. In accordance with these 
texts, Peter said on the day of Pentecost, " There- 
fore being by the right hand of God exalted, and 
having received of the Father the promise of the 
Holy Ghost he hath shed forth" — mark, shed forth 
"this which ye now see and hear." Acts 2: 33. 
Now this shedding forth of the Holy Spirit is called 
baptism. Acts 1: 5. "John truly baptized with 
water, but ye shall be baptized with the Holy Ghost 
not many days hence." And immediately after three 
thousand of them had been thus baptized; i. e. with 
the Holy Ghost shed forth upon them ; they received 
water baptism as the symbol of it. Of course if the 
symbol corresponded with the manner of the Spirit's 
descent, it must have been performed by sprinkling 
or pouring. 

Again, the design of baptism is to represent the 
work of the Holy Spirit. This is evident from such 
texts as the following : " For by one Spirit are we 
all baptized into one body/' 1st Cor. 12 : 13. "For 
.as many of you as have been baptized into Christ 
have put on Christ." Gal. 3: 27. "Repent and be 
baptized every one of you in the name of Jesus 
Christ for the remission of sins, and ye shall receive 

used as well as sprinkling ; and we therefore introduce it. These two 
modes however are essentially the same-— both being performed by ap- 
plying the water to the subject, and not the subject to the water, as in 
the case of immersion. 



BAPTISM OF THE HOLY SPIRIT. 



'>ds==: ; s=; 


"-tl_", ~-==y ^=== = ====||^Sas| 


i 
,1 

Hf'titjviifdniJiuiiiil 

iiiiili 


'/^ ' v> 


s lillp p 


ft ti 




fcliilliiffiy 


^p^ -"--<k « 



Acts 1 : 5, compared with chap. 2: 33. 



3a 



33 

the gift of the Holy Ghost." " Arise and be bap- 
tized, and wash away thy sins, calling upon the 
name of the Lord." Acts 2 : 38, and 22 : 16. " Ex- 
cept a man be born of water and of the Spirit he 
cannot enter into the kingdom of God." John 3 : 5. 
In some of these texts the word baptize is used figu- 
ratively and is evidently designed to represent the 
work of the Holy Spirit. In the others it refers to 
water baptism; but is used (as appears plain from 
the connection,) as the external sign of the same in- 
ternal work of the Spirit which is represented by the 
word in its figurative sense — a coincidence that 
shews this to be the design of the ordinance. But 
the Spirit's influences as we have just seen are ex- 
pressed in the scriptures by sprinkling or pouring ; 
never by immersion. Since then baptism is an or- 
dinance which is designed to represent those influ- 
ences, it is manifest that the most appropriate mode 
of administering it is by sprinkling or pouring. 

VI. A consideration of the word Baptize. 

We shall now proceed to consider those words and 
phrases which are relied upon to prove immersion. 

The word baptize is claimed as furnishing clear 
proof in favor of immersion. Some are so confi- 
dent that it signifies immerse, that in administering 
the ordinance they say — at least one is known to 
have said thus — "I immerse thee," instead of "I 
baptize thee." But we think it will be found on ex- 
amination, that the etymology of the word is by no 
means decisive in favor of immersion. "While we 
do not deny," says an able writer, " that this word 



34 

often signifies to dip, we maintain, that it is also fre- 
quently used with much greater latitude, and may 
mean any application of a body to a liquid, by which 
any portion of the liquid, however small, is imbibed. 
Jn confirmation of this position, we appeal to all the 
Greek lexicons of credit : in these the original word 
is explained as meaning, not only to dip, but to 
wash, to stain, to dye, &c. And we have fully satis- 
fied ourselves, that the primary radical sense of this 
word is, not to immerse but to dye ; that to dip is a 
secondary signification, derived from the circum- 
stance that dying was usually performed by immer- 
sing the substance to be colored in a vat; that nev- 
ertheless, the word is by no means confined to dying 
by immersion, but with equal propriety signifies the 
staining or coloring of a thing, in any other way, 
even where the idea of dipping is out of the ques- 
tion." We have introduced the above quotation 
because those for whom we now write are not able 
to appreciate critical remarks, but must depend for 
information concerning the original word upon the 
authority of the learned. 

But though you may not be able to trace the ety- 
mology of the word, there is another method of ar- 
riving at its meaning, which you can understand as 
well as those who are acquainted with the Greek. 
It consists in comparing together those texts of scrip- 
ture in which the word occurs, and ascertaining how 
it is applied by the sacred writers. If the word 
means primarily and uniformly to immerse, why do 
we find it employed to represent the Jewish purifica- 



35 

tions, which were usually performed by sprinkling? 
and also to describe the influences of the Holy Spirit, 
which are always expressed, where water is alluded 
to at all, by sprinkling or pouring? 

You are able also as well as the learned to reason 
from the design of baptism. It is designed to sig- 
nify, as has been shown, the work of the Holy Spirit. 
This is so clear from the various uses of the word in 
scripture that we wonder how any can entertain a 
different opinion. But if the operations of the Holy 
Spirit are designed to be represented by it, and these 
operations are uniformly described where water is 
referred to, by sprinkling or pouring; then it cannot 
be supposed that the sacred writers would have se- 
lected a word to represent those operations which 
uniformly signifies to immerse. 

There are likewise some facts which have a bear- 
ing on this point, and the force of which every reader 
can appreciate. One is that there is strong evi- 
dence that Christ was not immersed; and yet the 
word baptize is employed to express the ordinance 
by which he was inducted into his priestly office. 
Another is that Christ employed the word in his last 
commission to his disciples, " saying, go teach all 
nations, baptizing them;" and yet but a few weeks 
before this commission was given, he discountenan- 
ced the practice of immersion in religious purifica- 
tions. " He that is washed, said he to Peter, need- 
eth not, save to wash his feet, but is clean every 
whit." John 13 : 9, 10. By reading this text in its 
connection we shall perceive that so far from intro- 
4 



36 

ducing the practice of washing the body all over as 
a religious rite, he discouraged it; by declaring it 
unnecessary, and by refusing to gratify Peter who 
wished to have water applied to him in a more pro- 
fuse manner than our Savior was using it. 

A third fact is that in the use of other words em- 
ployed to express the same things which are repre- 
sented by baptism, the sacred writers very seldom 
make use of words that signify immersion, but very 
frequently those that signify sprinkling or pouring. 
The word immerse never occurs a single time in the 
bible ; and the w T ord dip is never used but in a single 
instance where religious cleansing is referred to, ex- 
cept for the purpose of sprinkling the blood or water 
thus dipped up upon the person or thing to be clean- 
sed. See Lev. 4:6; and 14: 6, 7. Also, Num. 
19: 18. 

The single case referred to is that of Naaman, 
who to be cured of the leprosy, dipped himself seven 
times in Jordan. 2nd Kings, 5: 14. Besides this 
there is not a single example in the bible of purifi- 
cation being performed by dipping or immersing the 
body in water. And it is not clear that Naaman's 
dipping himself consisted in immersing the whole 
body. 

On the other hand, words which represent a spar- 
ing application of water are of very frequent occur- 
rence. The term sprinkle, used either in a literal or 
figurative sense, and in reference either to blood or 
water; the term pour, referring generally to the in- 
fluences of the Holy Spirit; and other similar terms 3 



37 

such as drop, distil, shed, &c. occur, taken all togeth- 
er, more than thirty times; including in the enume- 
ration only those texts which throw light on the sub- 
ject of baptism. There are many other passages 
where some of these words occur, which are not 
embraced in this statement. Now is it probable that 
the inspired writers would adopt a word to express 
the ordinance of baptism which, on the supposition 
that it signifies nothing but immerse, bears so little 
analogy to the common phraseology of the bible? 
If not, (and if the other facts mentioued are allowed 
to have any weight,) then we may conclude that the 
use of the word baptize, to say the least, is not de- 
cisive in favor of immersion ; but that it is perfectly 
consistent with the adoption of a different mode. 

VII. A consideration of the phrases " went down into 
the water" — " Because there was much water there," §c. 

The phrases " went down into the water," and 
"come up out of the water" occur no where in the 
bible in connection with this subject except in the 
account of the baptism of our Savior and of the 
Eunuch. They will therefore after what has been 
said concerning those cases require but a few re- 
marks. 

1. It is capable of being shown by a critical ex- 
amination of the original text, that these phrases do 
not necessarily imply that the persons referred to, ac- 
tually went into the water at all, but might have been 
baptized standing or kneeling by the side of it. But 
without insisting upon this, since it can only be 
understood by the Greek scholar, we observe, 



38 

2. That allowing them all the force which they 
have as they read in our English bibles, they cannot 
be supposed even by the advocates of immersion, to 
furnish any thing more than the evidence of proba- 
bility. It is not pretended by any body that " going 
into the water" is baptism: for the administrators 
themselves went into the water, as well as the per- 
sons baptized. All that can be said is, that as they 
went into the water, it is probable they were immer- 
sed — for if they were not immersed why did they go 
into the water at all? This is the whole strength of 
the argument. But can no reason be assigned why 
they did this, except for the purpose of immersion? 
In the case of the Eunuch, an obvious and probable 
reason was that he was travelling in a desert, and 
it may be presumed, had no vessel to dip up the 
water and bring it to the chariot. And the reason 
for our Savior's doing it may be found in close con- 
nection with that which might be given for John's 
preaching in the open air. The latter was done 
from necessity on account of the great multitudes 
who attended on his ministry. And in the selection 
of a spot for this purpose, he would naturally select 
one that would be the most convenient for his hear- 
ers, viz : near that noble river — the only one in the 
land — which rendered the country around it produc- 
tive, the atmosphere salubrious, and would contri- 
bute otherwise, to the convenience of the people. 
And being assembled on that spot, it was more na- 
tural for them, considering the manners and customs 
in the east at that time, to descend the bank of the 



39 

river to receive baptism than to have the water 
brought to them. This they probably did; and our 
Savior in conformity with their example pursued the 
same course. But, 

3. If no satisfactory reason could be given why 
they went down into the water, the evidence from 
this fact in favor of immersion does not amount 
even to probability, when it is recollected that we 
have proved from other sources that both Christ and 
the Eunuch were baptized by sprinkling. The cir- 
cumstance of their going into the water weighs 
nothing in our estimation against the proof which 
has already been adduced. The same may be said 
concerning the phrase "in Jordan." Jesus "was 
baptized of John in Jordan ;" (Mark 1:9;) and yet 
he was sprinkled. If then the multitudes whom 
John baptized "in Jordan" followed the example of 
their Savior in every particular, they were sprinkled 
too. 

Nor does John's " baptizing in Enon because there 
was much water there," prove that he immersed. 
There were other reasons besides immersion which 
might have induced him to select that spot — parti- 
cularly the accommodation of the multitude who re- 
sorted to him and who would need "much water" 
to wash and cook with and for themselves and cam- 
els to drink. And again ; whatever might have been 
the reason for taking his stand there, we may infer 
that it was not for the purpose of immersion, from 
the fact that at the very time when he was baptizing 
in Enon "because there was much water there," 
4a 



40 

Christ and his disciples were baptizing greater num- 
bers than he was, in another part of the land, viz : 
in Judea, where large streams did not exist, and 
where it does not appear from the account that they 
were beside any stream at all. Compare John 3 : 
22, 23, with John 4:1. 

We admit however, that the mention of " much 
water in Enon" seems to imply that John occupied 
a peculiarly favorable spot for his ministry. If the 
use of water for ordinary purposes is not deemed by 
all a sufficient reason for his selecting that place, we 
will add another which may divest the subject of any 
remaining difficulty. Besides the use of water for 
ordinary purposes, it is highly probable that it was 
used as a preparation for the ordinance of baptism. 
The Jew r s in case of bodily disease or other ceremonial 
defilement, were required in order to their purifica- 
tion, to bathe themselves in water as a preparation 
for the sprinkling of water or blood, which succeed- 
ed or accompanied the other. See Lev. 14: 8-14, 
and Num. 19: 19, 20. The strictly religious part of 
the ceremony was performed by sprinkling. With- 
out this the previous preparatory bathing passed for 
nothing. See again Num. 19: 20. The object in 
requiring them to bathe their flesh appears to have 
been to make them physically clean, because the per- 
formance of the rite of sprinklingwhile their persons 
were dirty and defiled, would indicate a state of 
mind, which w r as dishonorable to God. For this rea- 
son they were likewise required to wash or change 
their garments as a preparation for any solemn act 



41 

of devotion. See Gen. 35: 2; Ex. 19: 10, 11, 14. 
If the people who attended John's ministry conform- 
ed in this respect to Jewish usage under similar cir- 
cumstances, "much water" would be a great con- 
venience for bathing their persons and washing their 
garments as preliminary to the ordinance of baptism. 
In the volume already referred to (Taylor's Apos- 
tolic Baptism,) there are found twelve engravings 
taken from different churches in the east, some of 
them bearing date as early as A. D. 401 and 454; 
which represent our blessed Savior, the Emperor 
Constantine, and others in the act of receiving bap- 
tism. From these cuts it appears that the candidate 
for baptism first bathed himself in water, and then 
baptism was administered by pouring or sprinkling. 
In several of them the person receiving the ordi- 
nance is represented as standing in a vase up to the 
waste in water, (Christ is standing in the Jordan.) 
and the administrator is sprinkling or pouring water 
on the head. In one of them the candidate has left 
the vase in which he seems to have bathed himself, 
and is kneeling near it receiving upon his head the 
baptismal water. Where did the christians of those 
times obtain this idea? May they not have received 
it from the Apostles? If so, and if the Apostles 
conformed in this respect to John the Baptist, and 
John conformed to the Mosaic ritual with regard to 
ceremonial cleansing; most of those words and phra- 
ses which appear to favor immersion, can be easily 
explained by referring them to this preparatory bath- 
ing. Though it is not certain that even that was 



42 * 

performed by immersing the whole body, it was an 
approximation to it, and hence it might become the 
basis of some allusions in the sacred writings con- 
nected with the ordinance of baptism which appear 
to favor immersion. 

It may also give us a clue to the manner in which 
immersion began to be practiced in administering 
the ordinance of baptism. This preparatory bath- 
ing was confounded with the ordinance itself, and 
substituted for it, and the sprinkling or pouring of 
water which succeeded the other was laid aside. 
And yet if we reason from the analogy of the case, 
that which was thus laid aside is essential to the or- 
dinance, without which the bathing of the flesh or 
the immersion of the body (supposing this to have 
been the mode of performing it,) is to be accounted 
as nothing. We do not affirm that immersion is 
invalid ; and yet we would much sooner undertake 
to prove it than to prove sprinkling or pouring to 
be so. 

The phrase " one Lord, one faith, one baptism," 
may require one or two remarks. The first is that 
if the mode of baptism is referred to, as some sup- 
pose, then I should be inclined to the opinion that 
sprinkling and not immersion is the only proper way 
of administering that ordinance. I consider the evi- 
dence contained in the bible in favor of sprinkling 
to be ten fold stronger than for any other mode. 
But secondly, it is clear from another text of scrip- 
ture that no reference is had to the mode. It is de- 
clared in Heb. 9: 10, that there were divers modes 



43 

of baptism : " which stood only in meats and drinks 
and divers washings" — Gr. divers baptisms. This 
shows that the ordinance may be properly adminis- 
tered in more ways than one; which could not be 
the case if the passage under consideration referred 
to the mode. The meaning of the passage is suffi- 
ciently explained by another penned by the same 
Apostle. "Now this I say that every one of you 
saith I am of Paul; and I of Appollos; and I of 
Cephas; and I of Christ. Is Christ divided? was 
Paul crucified for you ; or were ye baptised in the 
name of Paul?" Surely not — "There is one Lord, 
one faith, one baptism." Paul never baptized in his 
own name; nor did Apollos or Peter — but in the 
name of Christ. What room was there then for 
division? The apostles had not certainly given oc- 
casion for it — because their preaching and their ad- 
ministration of the ordinances, pointed invariably 
not to themselves, but to Christ, who is all and in 
all. Compare Eph. 4: 3-5, with 1 Cor. 1 : 12, 13. 

Again, the phrase " having our bodies washed 
with pure water," should not be unnoticed. " Hav- 
ing our hearts sprinkled from an evil conscience and 
our bodies washed with pure water." Heb. 10 : 22. 
Upon this we remark : 

1st. That the term " washed" is very general, and 
is consistent with any mode of applying the water. 
But in the present instance the preceding clause ap- 
pears to fix its meaning: "Having our hearts sprin- 
kled, &c." This requires us on the principle of 
analogy to understand the washing of the body in 
the last clause to be by sprinkling. 



44 

2d. The use of the word "bodies" forms no valid 
objection to this interpretation. By a common 
figure of speech called synecdoche, the whole of a 
thing is often employed to express a part and a part 
is taken for the whole; according to which, the body 
may be said to be washed when water has been ap- 
plied only to some part of it. As an example of 
this see Mat. 26 : 7-12, and Mark 14 : 3-8. A wo- 
man brought an alabaster box of precious ointment 
and poured it on Christ's head. The Savior com- 
mended her for this pious act, and said " She is 
come before hand to anoint my body to the burying." 
Notice, she poured it on Christ's head; but he said it 
was poured on his body, because the head is the prin- 
cipal part of the body. For this reason the fore- 
head is the most appropriate place to sprinkle or 
pour the water in the administration of baptism. 
Perhaps this is the foundation of those allusions in 
Rev. 14 : 1 and 22 : 4 ; where the one hundred and 
forty-four thousand whom John saw on Mount Zion 
in company with the Lamb, had " his Father's name 
written in their foreheads." Again : we may employ 
the word " bodies," without a figure, and still under- 
stand il washed " in the sense of sprinkle. Water 
sprinkled or poured on the head, if done profusely, 
will flow down upon the body ; in which case the 
body may be said to be washed as truly in a reli- 
gious sense as though it were performed by immer- 
sion. Thus it was in the anointing of the Jewish 
high priest, allusion to which is made by the Psalm- 
1st, to illustrate the delightful duty of brotherly love: 



45 

u It is like the precious ointment upon the head, that 
ran down upon the beard, even Aaron's beard, that 
went down to the skirts of his garments." Psalm 
133: 2. 

VIII. A consideration of the phrase " Buried with 
him by baptism. 

The phrase " buried with him by baptism " occurs 
in two places, viz : Rom. 6 : 4, and Col. 2 : 12 ; and 
is very often referred to to prove the necessity of 
immersion. 

1. It is supposed by some to show that Christ was 
immersed ; and that therefore we cannot be properly 
baptized in any other mode. But so far from prov- 
ing that Christ was baptized by immersion, his bap- 
tism is not the subject of discourse, but their bap- 
tism into Christ. Nor is Christ's baptism referred to 
even by way of allusion. The imagery employed 
does not lead us to the river Jordan, but to Mount 
Calvary. Christ's death on the cross and his burial 
in the grave, together with his resurrection from the 
dead, and not his baptism, are the circumstances 
alluded to by the apostle ; and from these circum- 
stances the whole figure is borrowed. This is man- 
ifest from a moment's examination of the passage 
with its connection. But if it should be insisted that 
Christ's baptism in some sense of the word must be 
referred to, we observe that his sufferings and death 
are denominated baptism. " I have a baptism said 
he to be baptized with ; and how am I straitened till 
it be accomplished ?" Luke 12 : 50. See also Mark 
10 : 38, 39. In these texts his sufferings in the gar- 



46 

den and on the cross are evidently referred to ; and 
they confirm the opinion which we have advanced ; 
since they show that if the word baptism in the 
phrase under consideration refers to Christ at all, it 
is used in a figurative sense, and alludes to the ago- 
nies both of body and soul which he endured in his 
last moments. All that we intend in the preceding- 
remarks is that no allusion is made to his baptism 
by water. This is indeed acknowledged by some, 
who nevertheless rely upon the passage to prove im- 
mersion. By such it is supposed, 

2. To furnish evidence concerning the design of 
baptism ; which is, say they, to exhibit the burial and 
resurrection of Jesus Christ; and it ought therefore, 
in order to be analogous to the thing signified, to be 
performed by immersion. But if baptism is design- 
ed to exhibit Christ's burial and resurrection, there 
was in the church a standing memorial of those 
events for several years before they took place ; 
which, unless baptism was a type, would have been 
absurd. And if it was a type, then what was the 
propriety of continuing it, after the occurring of the 
events which it typified ? And farther ; if that was 
the design of it, then baptism and the Lord's supper 
signify nearly the same thing; and the practice of 
both of them at the same time is therefore superflu- 
ous. The idea is likewise refuted by the general 
language of scripture, which does not favor such a 
sentiment, but gives an entirely different view of the 
design of baptism. But again, 

3. This phrase is supposed to prove that the Ro- 



CHRIST'S CRUCIFIXION. 




49 

man and Colossian Christians were baptized by im- 
mersion ; and if so, then this must have been the 
primitive mode. Suppose we admit that im- 
mersion was practiced in primitive times, and allow 
this text to afford proof of it, it would not follow that 
immersion was the only mode practiced in those 
times ; and of course this text cannot be adduced to 
prove that immersion is the only and exclusive mode, 
which it is proper to use at the present time, 

But what if it should appear that the apostle has 
no reference to the mode ? The connection as it 
stands in Romans is as follows : " Know ye not that 
so many of us as were baptized into Jesus Christ 
were baptized into his death? Therefore we are 
buried with him by baptism into death ; that like as 
Christ was raised up from the dead by the glory of 
the Father, even so we also should walk in newness 
of life. For if we have been planted together in the 
likeness of his death, we shall be also in the like- 
ness of his resurrection. Knowing this that our old 
man is crucified with him, that the body of sin 
might be destroyed, that henceforth we should not 
serve sin." A careful perusal of this passage will 
show that we are not to look to it for the mode of 
administering the ordinance of baptism, but for the 
solemn obligations which it imposes upon those who 
receive it to be dead to sin and alive unto 'God. 
The apostle's design in referring to their baptism at 
all, was to furnish a strong dissuasive against their 
living in sin ; which would lead him to speak not of 
the mode of baptism but of its nature and import. 



50 

This fact alone will account for the character of the 
figure here used, and assist us to understand it. If 
he had intended to refer to the mode, we can hardly 
suppose that he would have drawn his figure from 
Christ's sufferings and burial. What resemblance 
has any mode of baptism by water, to the exquisite 
agony and death of our Savior on the cross ? But 
if the nature and obligations of baptism, were the 
theme of discourse, the figure was well chosen and 
highly striking. Nor can we conceive how the mode 
of baptism could be urged as a motive to induce be- 
lievers to forsake sin. But a reference to its spiritu- 
al import was exactly in point. 

The language here employed seems to denote that 
water baptism administered in any form is not the 
chief thing referred to, but the baptism of the Holy 
Spirit. The baptism here spoken of is represented 
as resulting in the destruction of the body of sin and 
their walking in newness of life — in the crucifixion 
and burial (called here " planting,") of the old man, 
and the resurrection or renewal of the soul to a spir- 
itual and holy life. Now such a baptism it is evi- 
dent cannot be water baptism solely; for this pos- 
sesses no such efficacy. It is however consistent 
with the usual language of scripture to include both ; 
the one expressing the work of the Holy Spirit upon 
their hearts in their conversion and partial sanctifi- 
cation, and the other their solemn duty and engage- 
ment to be entirely devoted to the Lord. In each of 
these senses, the manner in which the subject is 
treated, was calculated to produce a powerful effect 
upon their minds. 



CHRIST'S BURIAL. 




5a 



53 

4. A very few remarks will now be sufficient to 
shew the import and propriety of the phrase under 
consideration. To the death of Christ succeeded his 
burial. It was perfectly natural therefore for the 
apostle, after having spoken of the former to advert 
to the latter — which was a continuation of the figure 
that he had begun; and necessary in order to com- 
plete it. " Know ye not that so many of us as were 
baptized into Jesus Christ were baptized into his 
death ? Therefore we are buried with him by bap- 
tism into death." The latter is mentioned as a con- 
sequence of the former. " Therefore," i. e. because 
we were baptized into his death — were brought by 
our baptism under the most solemn obligations to 
die unto sin, in the same manner as he died for it ; 
"therefore" we are to be considered henceforth by 
profession and engagement, as completely crucified 
to the world with its affections and lusts, as though 
we had been buried with Christ in the grave. Burial 
is a token that the person is considered to be really 
dead. The apostle therefore alludes to it in order to 
give additional strength to the figure, asserting there- 
by that unless their profession of religion was hypo- 
critical they were in fact as well as by engagement 
"dead to sin." 

And farther; as Christ's burial was succeeded by 
his resurrection to a holy and exalted life in heaven, 
so they were baptized into his death and burial, that 
the old man of sin being destroyed, they might live 
a new life of holiness. " Let not sin therefore reign 



54 

in your mortal body, that ye should obey it in the 
lusts thereof. How shall we that are dead to sin 
live any longer therein ?" — v. 1 and 12. Such, if we 
understand it, is the import of the Apostle's reason- 
ing. And what more forcible exhortation could he 
have given to influence those whom he addressed to 
live holy lives? Christian professor, will you not 
consider the exhortation as addressed to you; and 
strive every day of your life to put it into practice. 
To conclude this part of the subject, we remark 
that the preceding discussion shows how little rea- 
son those who advocate immersion as the exclusive 
mode of baptism, have for that confidence which 
they generally manifest on this subject; as though 
it was perfectly plain that they are right and every 
body else is wrong. In order to substantiate their 
sentiments, they must prove not merely that immer- 
sion was sometimes or even generally practiced in 
primitive times ; but always without a single excep- 
tion — not merely that the scriptures favor immersion 
more than any other mode ; but that they teach that 
mode alone, while they furnish no support for any 
other — not merely that immersion is to be preferred 
and therefore practiced rather than any other mode ; 
but that it is essential to the validity of the ordi- 
nance — and consequently that those who have been 
baptized in any other way are to be considered and 
treated as unbaptized persons until they are immer- 
sed. If it can be proved that a single person was 
ever sprinkled by the apostles, their system is de- 



55 

stroyed. If it can be shown from the general lan- 
guage of scripture that any other mode is valid, 
even though no example of baptism by any such 
mode could be adduced, this would also be sufficient 
to destroy their scheme. And has not such evidence 
been adduced ? We do not profess to have answer- 
ed every question which may be asked in relation to 
this subject — nor to have solved every difficulty that 
may arise in the mind of the reader. This was im- 
practicable, unless we had extended our remands be- 
yond the limits which we prescribed for ourselves. 
But the prominent things have been stated on both 
sides; and we are persuaded that enough has been 
said to satisfy every unprejudiced reader that those 
who have adopted the practice of sprinkling or pour- 
ing in preference to immersion, have not done so 
without some reason. There is at least sufficient 
proof in favor of sprinkling, to warrant us in de- 
manding of the advocates of exclusive immersion, 
to manifest a little less confidence in their own sen- 
timents, and a little more respect for the opinion of 
others. As long as so much evidence exists in favor 
of sprinkling we cannot but think it a little arrogant 
in them to consider themselves as the only church 
that is established agreeably to " gospel order," and 
to treat all others, though they may acknowledge 
them to be associations of true believers, as being 
nevertheless without the pale of the visible church, 
and not entitled to the privilege of christian com- 
munion. 



56 

So far indeed are the scriptures from proving im- 
mersion to be the exclusive mode, that in our opinion 
it cannot be positively proved from the bible, that 
baptism was ever administered in that way. This 
we think will appear by a recurrence to those texts 
which are relied upon to prove immersion, and which 
we have considered in the preceding pages. Those 
therefore who generally practice sprinkling have a3 
much reason to adopt this as the only proper mode, 
and to exclude from their communion all who prac- 
tice immersion, as the latter have to exclude the for- 
mer. 

But we would rather conciliate than censure those 
with whom we differ on this subject. Though in this 
particular we consider them as being in an error, we 
nevertheless regard them as Christians; and we will 
cherish towards them those kind and fraternal feel- 
ings which ought ever to exist between members of 
the same family. If they reciprocate these feelings 
we shall rejoice. But if it shall be otherwise, we 
will remember that they belong to the same brother- 
hood of Christ with ourselves, and will still love 
them and co-operate with them, so far as it is prac- 
ticable, in the advancement of his kingdom — believ- 
ing that in proportion as we become holy and in- 
crease in the knowledge of God, we shall approx- 
imate towards each other in christian fellowship, 
until in heaven, if not before, " the middle wall of 
partition between us" will be completely broken 
down, anil we shall stand together in the "holy 



57 



place" of the celestial temple, offer our sacrifices of 
praise upon the same altar, eat of the same " peace 
offerings," and emulate each other in nothing else 
but in devout adoration before the throne of God 
and the Lamb. 



NOTE. 

[ This note should have been inserted on the 9th page, in connection 
with I he statement of the argument with regard to the design of Christ's 
baptism.] 

" In the relation of his offices to one another, 1 ' says Dr. Dick, " the 
priestly office must be considered as the foundation of the other two. If 
Christ had not been a priest, he would not have been a prophet and a 
king; it being evident that, unless salvation had been obtained for us, 
it could not be revealed and applied. All his acts towards sinners for 
their deliverance from sin, and their restoration to the favor of God, 
pre-suppose an atonement by which Divine Justice was satisfied. It 
was necessary that, as a priest, he should fulfil the condition of the new 
covenant, before he could administer it as a prophet and a king, for the 
communication of its blessings.'' Such being the relation of his offices 
to each other, there was no necessity of his receiving a distinct and sep- 
arate consecration to all of them, because his induction into the priest's 
office virtually introduced him also to the other two. Indeed the unc- 
tion which he received from the Holy Spirit was equally adapted to his 
three offices ; for kings and prophets as well as priests were among the 
Jews sometimes anointed with oil. So it was predicted of Christ that he 
should, by one and the same act of the Holy Ghost, be anointed to all 
these offices. See Ps. 45: 7, Isa 61: 1, and Dan. 9: 14. But his baptism 
which formed a part of his consecration to his official work as the 
Mesiah, has no countermart in the Old Testament, except as it is found 
in the ceremony ol consecration to the office of priest. 



PART II. 

ARE THE CHILDREN OF BELIEVING PARENTS PROPER SUB- 
JECTS OF CHRISTIAN BAPTISM. 

We are often told by those who do not practice 
infant baptism, " Show us a thus saith the Lord for 
it, point us to the chapter and verse where it is said 
1 let infants be baptized,' and we will believe in the 
doctrine; but until you do this, you must not blame 
us for rejecting it." 

Now, though we cannot find a passage in which 
the duty of baptizing infants is enjoined by express 
positive precept, we can arrive at this conclu- 
sion by a process which indicates as clearly the will 
of God as though it were expressed in the form of 
a positive law. It is not said in so many words that 
we ought to observe the first day of the week as the 
christian sabbath, and yet nearly all who profess to 
receive the liible as a revelation from God, agree 
that his will with regard to this point is taught with 
sufficient clearness to render the observance of that 
day obligatory on all mankind. Why should we be 
less willing to abide by the same method of ascer- 
taining his will in the former case than in the latter? 
The question with us ought to be, what are the 
teachings of God's word? without presuming to pre- 
scribe to him in what terms he shall communicate 
his will. It was for him alone and not for us to de- 
6 



60 

cide the form and manner of revealing the doctrines 
and duties recorded in the sacred scriptures ; it is 
ours to study reverently and diligently what his 
Spirit has indited, and by whatever method those 
doctrines and duties are found to be taught, whether 
in direct positive language, or by plain, necessary 
inference, we are bound to receive them. To feel 
and act otherwise is as unreasonable as the conduct 
of Thomas, who declared that he would not be con- 
vinced unless he could see with his own eyes the 
print of the nails in his Savior's hands and thrust 
his hand into his side. Fair and legitimate infer- 
ence is as valid and conclusive in its teachings, and 
hence as obligatory upon us as any other mode of 
instruction. But this is only one aspect of the sub- 
ject. Though we claim that inferential evidence is 
sufficient to establish this or any other article of 
faith or practice, yet as our Baptist brethren call 
for a positive command, we are willing to meet them 
on their own ground, as to the foundation principle 
on which the ordinance of infant baptism rests. In 
favor of the doctrine of infant church membership, 
we have a thus saith the Lord; we can point to the 
chapter and verse ; and until they can adduce some 
other passage of scripture affording either positive 
or clear inferential proof that this kind of member- 
ship has been abolished, they must not think it 
strange if we adhere to the doctrine, attach impor- 
tance to it, and insist upon having it carried out in 
practice, by that sacramental sign or seal of mem- 
bership which Christ instituted for the church under 



61 

the gospel dispensation. We proceed to adduce, 

I. Evidence in favor of infant baptism from the identi- 
ty of the old and new testament church, and the ac- 
knowledged membership of infants in the former. 

We prove the identity of the church under the old 
and new testament dispensation, 

1st. From the fact that the Scriptures uniformly 
speak of the church in the singular number, except 
when referring to particular local organizations ; and 
when mention is made of those local churches it is 
in such language as distinctly conveys the idea that 
they are different parts of " one body, the church." 
The same is true w T ith regard to successive periods 
of time. Though the word church does not occur 
we believe in the English version of the Old Testa- 
ment, it is found in the New where the Old Testa- 
ment church is referred to, and without the slightest 
intimation that a different ecclesiastical body was 
meant from that of which the Apostles and primitive 
Christians were themselves members. Thus the 
Pentecostal church " to which the Lord added daily 
such as should be saved" (Acts 2: 47) was a contin- 
uation of the same body which is called (Acts 7: 38) 
"the church in the wilderness." 

2d. From the nature and perpetuity of the Abra- 
hamic covenant under which the Old Testament 
church was constituted. — See Gen. 17: 7-10. This 
covenant was called by God an everlasting cove- 
nant; was designed to have its chief fulfilment in 
gospel times and was essentially the same in its 
character as that which binds together professing 



62 

Christians now. It was moreover neither abrogated 
by the law of Moses nor by the Gospel dispensation, 
and consequently is in force at the present day. 

We do not maintain that God had no church in 
the world prior to the covenant made with Abraham,* 
but only that that covenant bound together the faith- 
ful few who had been called out to separate them- 
selves from an idolatrous world by firmer and more 
sacred ties ; and brought them and their households 
into a new and more solemn ecclesiastical relation 
than had ever existed before; which arrangement 
was designed to be permanent and to connect the 
ancient with the Christian church in a way that had 
never been done by any previous transaction. In 
accordance with this statement we find Peter (Acts 
3: 13-25-26) and Stephen (Acts 7: 2-8) commenc- 
ing their recital of the former history of God's people 
with the name of Abraham, and connecting it and 
also the covenant above referred to with the advent 
of the Mesiah, and with those extraordinary events 
which were occurring on and after the day of Pen- 
tecost. 

The Abrahamic covenant was a bond not of civil 
or national but ecclesiastical union. This is ren- 
dered certain by the fact that for several hundred 
years after it was made, the seed of Abraham did 
not exist as a nation. It was just such a bond as 
unites together the members of the visible church 
under the Christian dispensation. Its essence con- 



* We suppose it commenced in the family of Adam. 



ABRAHAM ENTERING INTO COVENANT 
WITH GOD. 




Gen. 17: 1-10. 



6a 



65 

sisted in requiring of all adults who came under it a 
profession of the true faith, with a gracious and in- 
valuable promise on the part of God corresponding 
with this their profession ; which two things form the 
substance of what is required and promised in the 
New Testament church. "And he (Abraham) re- 
ceived the sign of circumcision, a seal of the righteous- 
ness of the faith which he had yet being uncircum- 
cised." Rom. 4: 11. Here was Abraham's profes- 
sion of faith, corresponding with which was God's 
promise "to be a God to him and his seed after 
him." Gen. 17: 7. Take now an example from 
the New Testament. " See here is water," said the 
Eunuch to Philip, " what doth hinder me to be bap- 
tized? And Philip said, If thou believest with all thine 
heart thou mayestr Acts 8 : 36-37. Here baptism 
is manifestly the seal of the same faith which was 
sealed by circumcision in the case of Abraham. We 
find also in the New Testament the same promise 
as that which was made to the father of the faithful. 
" This is the covenant that I will make," — saith the 
Lord — " I will be to them a God and they shall be 
to me a people." Heb. 8: 10. This language is 
precisely the same as that used in the Abrahamic 
covenant, and is intended to carry out its provisions; 
that covenant having been designed to secure the 
perpetuity of the church either among the Jews or 
Gentiles, or both together, till the end of time. 

That the Abrahamic covenant was a distinct cov- 
enant from that made at Sinai of which Moses was 
the mediator, and was not affected either by the giv- 



66 

ing or the abrogation of the latter, is evident from 
the fact that the gospel covenant mentioned in the 
text just quoted (Heb. 8: 10) is contrasted with the 
Sinai or national covenant (see verse 9th) and not 
with the covenant made with Abraham ; concerning 
which Paul says (Gal. 3 : 17) "that the covenant, 
that was confirmed before of God in Christ, the law, 
which was four hundred and thirty years after, cannot 
disannul that it should make the promise of none ef- 
fect." The national or Sinai covenant with which 
w r ere connected their priesthood, and their numerous 
ceremonial observances, was temporary, to be done 
away when the New Testament dispensation should 
be introduced; but the Abrahamic covenant was de- 
clared at the time of its being made to be " everlast- 
ing;" it possessed in its very nature the elements of 
permanency and could not be abrogated by the 
shadowy and evanescent ritual of Moses. 

Since then the ceremonial law did not affect it so 
as to make the two stand or fall together ; neither 
was it annulled by the gospel. If, as we have seen, 
it so resembled the gospel as to be essentially the 
same with it in its requirements and promises, how 
could the one have been annulled by the other? 
We might say that the one succeeded the other, but 
what would this amount to ? It would be like de- 
claring that two men entered into covenant many 
years ago and that they have now made a new one 
which is essentially the same as the former. Who 
would not say in such a case that the latter is in 
reality the former covenant re-enacted? Precisely 






ABRAHAM REJOICING TO SEE CHRIST'S 
BAYJ». 




John 8: 56. 



69 

of this kind is the relation between the New Testa- 
ment covenant and that made with Abraham. "Ye 
are," said Peter (Acts 3: 25-26,) "the children of the 
covenant which God made with our fathers, saying 
unto Abraham, 'And in thy seed shall all the kin- 
dreds of the earth be blessed. Unto you first God 
having raised up his Son Jesus, sent him to bless 
you," &c. In the passage just quoted from Gala- 
tians that covenant is said to have been " confirmed 
of God in Christ;" in this we are told that God's 
" Son Jesus" in whom it was confirmed w T as sent to 
the children of the covenant to carry into effect its 
main provisions, viz : "to bless them, in turning away 
every one from his iniquities." How was this done 
except by those redeeming and saving mercies 
which are contained in the Gospel? The gospel 
dispensation then is merely the carrying forward to 
its completion the great and ultimate design of the 
Abrahamic covenant. Accordingly Paul says (Gal. 
3 : 8-9) that " the Scripture, foreseeing that God 
would justify the heathen through faith, preached be- 
fore the gospel unto Abraham, saying ' In thee shall 
all nations be blessed.' So then they which be of 
faith are blessed with faithful Abraham." Again, 
(verse 29,) "If ye be Christ's then are ye Abraham's 
seed and heirs according to the promise." This ex- 
plains and illustrates those words of Christ, (John 8: 
56,) "Abraham rejoiced to see my day; he saw it and 
was glad." 

3d. If farther proof is demanded, we find it in the 
fact that when Christ disowned the Jews as a peo- 



70 

pie and excommunicated them from their church 
privileges because they rejected him, he did not tell 
them that he would form another and a different 
church, but that the Gentiles would be introduced 
into the same kingdom from which they [the Jews] 
should be excluded. "The kingdom of God shall 
be taken from you and given to a nation bringing 
forth the fruits thereof." Mat. 21 : 43. In like man- 
ner Paul (Rom. 11th chap.) teaches with great clear- 
ness under the figure of an olive tree that the natu- 
ral branches [the Jews] were broken off and branch- 
es wild by nature [the Gentiles] were graffed into 
the same olive tree [i. e. the same church] from 
which the former had been excinded. "Some of the 
branches he says were broken off." Of course some 
were not broken off. Those Jews who believed in 
Christ retained their standing in the church and the 
believing Gentiles were incorporated with them, — 
" graffed in among them, to partake of the root and 
fatness of the olive tree;" (verse 17,) which with re- 
ference to the Jews is called (verse 24) " their own 
olive tree;" i. e. the church of which their ancestors 
from Abraham to Christ had been the favored mem- 
bers. Into this same church he also says that those 
unbelieving Jews who were now under the sentence 
of excommunication shall be restored, when they re- 
pent of their wickedness and embrace their long re- 
jected Messiah. "And they also, (verse 23) if they 
abide not in unbelief, shall be graffed in, for God is 
able to graff them in again." What can be plainer 
than this ? To my own mind the identity of the Old 



71 

and New Testament church is here taught with the 
clearness of a sunbeam. 

The argument derived from this identity of the 
church in favor of infant baptism may now be very 
soon disposed of. It is admitted by all that infant 
membership was universally recognized in the Old 
Testament church, and that circumcision which was 
the appointed sign and seal ol membership was 
strictly enjoined, with a severe penalty annexed in 
case of neglect. It must then be shown that either 
Christ or his Apostles have excluded infants from 
the church, which cannot be done, or it follows as a 
necessary consequence, that they are as truly mem- 
bers now as they were in the time of Abraham and 
Moses, and that being such, they are entitled to be 
so recognized, by the administration of baptism, 
which is the acknowledged initiatory ordinance of 
admission into the church under the Christian dis- 
pensation. 

II. Evidence in favor of infant baptism from 
Christ's treatment of little children. 

The record of what we refer to is found in Mat. 
19: 14, Mark 10: 14, and Luke 18:15-16. In Mat- 
thew it reads, " Then were brought unto him little 
children that he should put his hands on them and 
pray; and the disciples rebuked them. But Jesus 
said, suffer little children and forbid them not to 
come unto me ; for of such is the kingdom of heaven. 
And he laid his hands on them." Mark adds, "and 
blessed them." Before stating the argument it i3 
necessary to observe that this application to Christ 



72 

for his benediction upon these children was not made 
by them but by others in their behalf. They " were 
brought." It is not said how old they were, but 
Mark calls them " young children" and Luke "in- 
fants," which shows that they were small. Mark 
also says that Christ " took them up in his arms," 
which is a farther indication of their early age. It 
might appear from Matthew that they were old 
enough to be rebuked; "the disciples rebuked them." 
By the word them however he does not mean the 
children, but those who brought them. In Mark it 
is fully expressed : " His disciples rebuked those that 
brought them." It is clear therefore that they were 
quite young : and that they were presented to Christ 
not by themselves but by their parents, guardians or 
other friends. 

Concerning these little children Christ declared, 
" Of such is the kingdom of heaven ;" in Mark and 
Luke the reading is "the kingdom of God;" by 
which we understand him to mean that the christian 
church which was soon to be commenced, and in 
which his disciples then present would officiate as 
ministers, would be composed in part of young chil- 
dren ; and the argument is that as they are mem- 
bers of his church, they are entitled to the ordinance 
of baptism, which is. the visible sign and seal of 
membership prescribed by him. One thing only 
needs to be settled. If this interpretation of Christ's 
words, " of such is the kingdom of heaven," be the 
true one, then the argument is conclusive. Is this 
the sense of the phrase? We answer in the affirm- 
ative, because 



73 

1. The christian or gospel dispensation of the 
church is predicted in the Old Testament under the 
name of a kingdom. See Dan. 2 : 44. " In the days 
of these kings shall the God of heaven set up a king- 
dom," &c. This is without doubt a prophecy of the 
erection of Christ's kingdom or church on earth at 
the beginning of the gospel dispensation, as distin- 
guished from the dispensation of the church under 
the Old Testament. 

2. Our blessed Lord speaking of the Old Testa- 
ment church denominates it "the kingdom of God," 
and by what he says in connexion with it he also 
virtually applies the same name to the New Testa- 
ment church. " Therefore say I unto you [unbeliev- 
ing Jews] the kingdom of God [your church privileges] 
shall be taken from you and given to a nation [be- 
lieving Gentiles] bringing forth the fruits thereof." 
Of course the appelation kingdom of God which the 
Jewish church formerly enjoyed, was transferred to 
believing Gentiles along with its privileges. The 
Jewish church which was designated by this honor- 
able distinction and other similar ones, such as " a 
kingdom of priests," &c, would be disinherited and 
these names would be appropriated to the christian 
church. See 1 Ret. 2; 9-10. Compare now this 
appellation, " kingdom of God," which was given by 
Christ to his church, with what he said concerning 
little children : " Of such is the kingdom of God." 
See Mark 10: 14, and Luke 18 : 16. Is it not mani- 
fest that he refers in both cases to the same religious 
community. 



74 

3. John the Baptist and soon afterwards Christ 
himself commenced their public ministry by the an- 
nouncement, " Repent, for the kingdom of heaven is 
at hand." See Mat. 3: 2, and 4: 17. By this king- 
dom it is very obvious they meant the spiritual reign 
of the Messiah on earth; or which is the same thing, 
a new dispensation of the visible church, which was 
about to be introduced under the ministry of Christ 
and his Apostles. Let this again be collated with 
the language employed by Christ concerning little 
children: "Of such is the kingdom of heaven." Mat. 
19: 14. Is it in the smallest degree probable that 
Christ alludes in these two examples to different 
things? ]f not then it follows that in that kingdom 
of heaven, the gospel church, which he said in his 
preaching was then at hand, little children would be 
recognized as members. 

May not the reason why Christ was displeased 
with his disciples for rebuking those who brought to 
him these children, have been, because they evinced 
by their conduct that they entertained erroneous and 
unworthy views concerning the design of his mission 
into our world; regarding him as a temporal king to 
whom the office of blessing the people did not be- 
long. Mark says, " he was much displeased." The 
object in bringing them to him was to obtain his 
blessing — " that he should put his hands on them 
and pray." Mat. 19: 13. The disciples appear to 
have thought that their Master ought not to be trou- 
bled with applications of this kind, because being a 
civil ruler and not a priest, matters of a different 



75 

character would require his attention, and because 
there were among them priests and levites, a part 
of whose official duty was to bless the people. See 
Deut. 10: 8, and 21: 4; also Num. 6: 22-27. Christ's 
reply to them and his treatment of the children, 
were adapted to correct their mistake. He in effect 
told them that his errand on earth was not to ad- 
minister civil government, but to establish his 
church, which was an object immeasurably greater; 
and that his official work being sacred and not civil, 
it was highly proper for the people to come to him 
with their children and receive his benediction. Ac^ 
cordingly "he took them up in his arms, put his 
hands upon them, and blessed them." Mark 10: 16. 
This act of benediction was under the circumstances 
and taken in connexion with the reason assigned— 
" for of such is the kingdom of heaven,"— a distinct 
recognition of their church membership. Their 
right to the privilege of receiving his blessing is pre- 
dicated upon their relation to his kingdom: "for [be- 
cause] of such is the kingdom of heaven." In the 
Jewish church the official benediction pronounced 
by the high-priest was upon the whole congregation 
of Israel, old and young, parents and children: it 
was a public act, all classes of persons being pres- 
ent; and hence the reason assigned for blessing 
these infants was a virtual admission that if little 
children were not to sustain the same relation to the 
church under the gospel dispensation which they 
had done under the old; in other words, if it were 
his purpose to exclude them from " the congregation 
7a 



76 

of Israel," [i. e. from the christian church,] they 
-ould not be entitled to his benediction in the sense 
here intended ; and that those who brought them to 
him for this purpose were justly rebuked by his dis- 
ciples. Our Savior's blessing them was therefore 
under the circumstances a distinct acknowledge- 
ment of their church membership. 

But by the phrase " kingdom of heaven" some un- 
derstand the kingdom of glory. Though for the rea- 
sons above given we do not adopt this opinion, yet 
on the supposition that this is the true interpretation, 
it furnishes a strong argument for infant church 
membership. If it teaches infant salvation, which is 
a doctrine we fully believe, would it not be incredi- 
ble that Christ should admit a class of persons into 
his kingdom of glory to whom he refuses a name and 
a place among his people on earth? We are thus 
brought to the same result as before. Either infant 
church members are such, and are to continue such 
without baptism, or they are to be baptized as the 
initiatory, visible seal of their membership. Which 
of these alternatives is the more probable? Let the 
analogy furnished by the history of the old testament 
church, in which the infant Savior himself condscen- 
ded to receive the appointed seal of membership, 
furnish an answer. See Luke 2: 21. Why do not 
those who are so strenuous in pleading Christ's ex- 
ample as an argument for going into the water, see 
the propriety and force of his example while an in- 
fant? After he was grown up did he ever rebuke 
his parents for subjecting him to the rite of circum- 



79 

cision? or intimated that they had performed a use- 
less and unnecessary act? 

III. A consideration of our Savior's last commis- 
sion to his Apostles, compared with the manner in 
which they taught and practiced under it. 

Those who deny the scriptural authority for bap- 
tizing infants, maintain that they are excluded by 
the Apostolic commission, which they say requires 
faith in order to baptism ; and since infants cannot 
believe they must not be baptized. " He that be- 
lieveth and is baptized shall be saved." Mark 
16: 16. 

If these w T ords admit of no other interpretation 
than the one here assumed, viz : that faith is essen- 
tial in all cases without exception, in order to entitle a 
person to receive baptism, the above inference is 
valid, and the practice of infant baptism must be 
given up as unauthorized by our Savior. But do 
they teach that faith is essential to baptism in all 
cases? infants as well as adults? In order to make 
the argument good, the premises must be as broad 
as the conclusion. But as nothing is said in the 
commission about infants ; by what rule of reason- 
ing can the proposition be made to extend to them? 
All which is taught by the passage is that unconver- 
ted adults must not be baptized before they believe. 
The utmost that can be inferred concerning infants 
is that because they are not mentioned, therefore 
this commission cannot be appealed to in favor of 
infant baptism. But is not the same inference as 
applicable to both sides of the question as it is to 



80 

one? If Christ's omission to say anything about in 
fants prevents the use of it as a proof text in favor 
of infant baptism, it also prevents its use for the 
same reason as a proof text against the baptism of 
infants. Thus far therefore both parties stand on a 
level. We must then resort to the circumstances of 
the case ; and if it can be shown that these were of 
such a character that the omission of infants when 
he sent out the Apostles to preach and baptize, can 
be accounted for in no other way than by supposing 
he designed to exclude them from the ordinance of 
baptism, this again will settle the question against 
the practice. But can this be shown? On the con- 
trary that omission can be accounted for, not only 
without assuming that Christ intended to exclude in- 
fants from this ordinance, but the inference from it 
is decidedly the other way, viz : that they were not 
mentioned because he designed to make no change 
in their former relation to the church, and hence 
there was no necessity of giving any particular di- 
rections on the subject. 

1. The Apostles were by birth and education 
Jews, and had always been accustomed to the rite 
of infant circumcision, and they attached to it great 
importance. 

2. They were familiar with the baptism of prose- 
lytes from the Gentiles, who as is well authenticated 
by ancient history were received into the Jewish 
church by circumcision and baptism — the males 
both parents and children being circumcised and 
baptized and the females baptized. The commis- 



81 

sion to preach and baptize (as its language clearly 
shows) had particular reference to the Gentilep. 
They needed no special instructions to preach to the 
Jews. This they were commissioned to do at the 
commencement of Christ's public ministry. But in 
that first commission he told them not to go in the 
way of the Gentiles, "but only to the lost sheep of 
the house of Israel." Now he said : " Go teach all 
nations, baptizing them," &c. Mat. 18: 19-20. The 
word teach, in our English version, occurs twice in 
this passage. " Go teach all nations," &c; "teaching 
them to observe whatsoever I have commanded you. " 
But in the Greek they are not the same words. In 
the second instance it signifies to teach in the com- 
mon acceptation of the term v viz : to instruct ; but in 
the first it would be more accurately translated by 
the term disciple: "Go make disciples of all na- 
tions;" which conveys a sense analogous to prose- 
lyte : " Go make proselytes of them, baptizing them," 
&c. — a direction which differed in no important re- 
spect from what they had often seen carried into 
practice, except that now they were to be made pro- 
selytes not to Judaism but Christianity; and they 
were not as formerly to wait for the Gentiles to 
come and knock at their door for admittance, but go 
out and offer them the blessings of the gospel. 

3. Though the Gentiles were especially intended 
in this commission, the Jews were not to be over- 
looked. They were required to " preach in his name 
among all nations, beginning at Jerusalem." And 
the iecollection was still fresh in their minds, that 



82 

Christ was much displeased with them for rebuking 
some of their Jewish brethren because they brought 
to him little children to receive his benediction, and 
that he had said concerning them " Of such is the 
kingdom of heaven." 

From these circumstances it appears to me to be 
a fair conclusion that if Christ had designed not to 
have his Apostles baptize infants, he would have ex- 
pressly excepted them in the commission; and on 
the other hand, that if he expected them to do it, he 
would say nothing particularly on the subject; but 
merely authorize and require them, as he has done, 
in general terms, to extend to all the world those 
precious privileges which had hitherto been enjoyed 
for the most part by the Jewish nation alone. 

We will now inquire how the Apostles proceeded 
to teach and act under their commission. As to 
their teaching, there are two instances on record 
which bear on this point. One is the discourse of 
Peter to a Jewish audience on the day of Pentecost, 
and the other an epistle of Paul to a church of be- 
lieving Gentiles. Peter's language was "Repent 
and be baptized," &c, " for the promise is unto you 
and to your children, and to all that are afar off", 
even to as many as the Lord our God shall call." 
Acts 2: 38-39. 

By the promise immediate reference was had to 
the prophecy of Joel quoted by him at the com- 
mencement of his discourse (v. 16-17;) in which was 
predicted the effusion of the Holy Spirit. But there 
was a farther reference to the promise contained in 



83 

the Abrahamic covenant. This we think is proved 
from the fact that in his next discourse (Acts 3 : 25, 
26) he expressly connects with that covenant the ex- 
traordinary events which were then transpiring. 
" Ye are the children of the prophets and of the cov- 
enant which God made with our fathers, saying unto 
Abraham; 'And in thy seed shall all the kindreds 
of the earth be blessed.' Unto you first God having 
raised up his Son Jesus, sent him to bless you," &c. 
It is also proved from the reference made to that 
covenant by Paul, who mentions the specific bless- 
ing which was enjoyed at the Pentecost, viz: the 
Spirit as flowing from it: "That the blessing of 
Abraham might come on the Gentiles through Jesus 
Christ ; that we might receive the promise of the Spirit 
through faith. Gal. 3: 14. 

This being settled we find no difficulty in under- 
standing who were meant by "children" The prom- 
ise to Abraham is found first in Gen. 12th chap- 
ter; it was repeated substantially in chapter 15th, 
and renewed again with the seal of circumcision in 
chapter L7th. In the 12th chapter no mention is 
made of a covenant. In the 15th it is said God 
made a covenant with Abraham ; but the words quo- 
ted by Peter are not found in that chapter. By 
comparing Acts 3: 25, with Gen. 12: 3, and 17: 7, it 
will be seen that the quotation in Peter's second ser- 
mon is taken partly from both chapters, but that a 
particular reference was had to the 17th. This ap- 
pears from the fact that the words are quoted as 
forming a part of a " covenant" of which (as we have 
8 



84 

said) no mention is made in the 12th chapter; and 
that the word " seed " is introduced by him, which is 
also wanting in chapter 12th. Both of these terms 
are contained in the 17th chapter, w T hich shows that 
the Apostle designed to direct the minds of his hear- 
ers especially to that. Now compare the words 
"the promise is unto you and to your children" 
(Acts 2: 38-39) with that recorded in Gen. 17: 7, 
which furnishes a key to the interpretation of Peter's 
language: "I will establish my covenant between 
me and thee and thy seed after thee," &c, "to be a 
God unto thee and thy seed after thee." Whatever 
is meant by "seed" in the one case, is to be under- 
stood by " children " in the other. We do not main- 
tain that it signifies in either, little children exclu- 
sively, or children of any age, as distinguished from 
adults. But the connexion in which the w T ord seed 
stands in Genesis clearly shows that children of all 
ages down to the infant of eight days old were in- 
cluded. And if so would not Peter be understood 
by his Jewish hearers as using the word children in 
the same sense? It was as though he had said 
"Repent" and by the ordinance of baptism incor- 
porate yourselves with the disciples of Christ; in 
doing which your church privileges will not be 
abridged, for the promise made to Abraham, " to be 
a God unto him and to his seed after him," is to be 
carried out under the christian dispensation — " the 
promise is unto you and to your children, and to them 
that are afar off, even to as many as the Lord our 
God shall call." Some interpret these last words of 



85 

those Jews who were not present at that scene ; but 
it appears to me to accord better with the import of 
the phrase " afar off" as found elsewhere to refer it 
to the Gentiles, who are described by Paul as " afar 
off;" (Eph. 2: 13-17,) and this sense is apposite to 
our present purpose. Not only were Abraham's na- 
tural seed according to that covenant to be blessed 
through the Messiah, but " all the families of the 
earth;" which last promise Peter refers to in these 
words ; teaching thereby that " as many as the Lord 
our God should call," to whatever nation they might 
belong, would become partakers equally with the 
believing Jews, of the privileges contained in that 
covenant. As the promise belonged to the former 
and their children so also to the latter and their chil- 
dren. "Now we, brethren, [believing Gentiles] as 
Isaac was are the children of promise." Gal. 4: 28. 
The other case is recorded in 1 Cor. 7: 14. "The 
unbelieving husband is sanctified by the wife, and 
the unbelieving wife is sanctified by the husband: 
else were your children unclean, but now are they 
holy." It appears from the context that the design 
of this passage was to solve an important practical 
difficulty. It would often happen that the husband 
would be converted from paganism to Christianity 
while the wife remained a heathen; or the wife be 
converted while the husband continued an idolator. 
What course ought the believing party to pursue to- 
wards the unbelieving? Must the former separate 
from the latter? or would it be consistent with a 
profession of Christianity for them to remain togeth- 



86 

er ? and if so what relation would their children sus- 
tain to the christian church ? The Apostle replied 
that if the unbeliever choose to depart, let him de- 
part ; but that the believing party must not be the 
first to propose it. On the contrary, if the pagan 
husband or wife was willing to remain with his chris- 
tian partner, the latter must remain ; "for the unbe- 
lieving husband is sanctified by the wife, and the 
unbelieving wife is sanctified by the husband:" i. e. 
the heathen husband or wife is so far separated from 
paganism by the christian profession of the other, 
that the latter could enjoy the privilege of dedicating 
their children to God. "Else were your children un- 
clean" ; i. e. unfit to be devoted to God, because their 
parents were idolaters, and therefore wholly disqual- 
ified to offer them. "But now are they holy" ; i. e. 
they are proper persons to be dedicated to Jehovah ; 
because one of their parents being a christian, some 
security would be given for the training up of their 
children in the christian faith. Accordingly their 
household must be regarded and treated as a chris- 
tian family — it being implied of course that the hea- 
then party if he chose to continue with the convert- 
ed one, must consent to this change in the ecclesias- 
tical relation of their children. Thus the believing 
parent would feel that one serious difficulty to his 
continuing to live with a heathen partner was remo- 
ved — a difficulty which would be insuperable provi- 
ded their children as was the case among the hea- 
then, were to be devoted from their birth to some 
idol. 



87 

The above interpetration of the terms unclean and 
holy, is abundantly sanctioned by the word of God. 
They occur often in the ceremonial law and occa- 
sionally in other parts of the scripture. As examples 
we refer the reader to Gen. 7, 2, and 8, 20: Ex. 28, 
38: Lev. 10, 16, and 27, 30 : Num. 18, 17. From 
a perusal of those texts it will be evident that the 
term unclean, is used with reference to what was not 
allowed to be offered in sacrifice to God, and holy, 
with reference to what might be offered. This sense 
of the words was familiar to the Apostle ; it was 
their common meaning in the Old Testament, and 
hence there can be no reasonable doubt that he so 
used them in this passage. But how were persons 
accustomed in Paul's time, to be devoted to God ? 
They were baptized in the name of the Father, Son, 
and Holy Ghost. And if (as he taught the Corinth- 
ians) the children of such as thus devoted themselves, 
were also "holy" i. e. were proper persons to be de- 
voted to him, what else could be meant than that 
they likewise should receive the same ordinance, 
which was the Divinely instituted sign of this dedi- 
cation. 

We should not perhaps leave wholly unnoticed a 
different interpetration given by some to the words 
"unclean" and "holy." By unclean they understand 
illegitimate, and by holy, legitimate. "Else were 
your children unclean," [illegitimate] "but now are 
they holy," [legitimate]. If this is the import of the 
words, it follows that a profession of piety in one of 
the parents is necessary in order to make their mar- 
8a 



88 

riage lawful, and their offspring legitimate— a con- 
clusion which needs only to be mentioned in order to 
show that an exposition which leads to it as a nec- 
essary consequence, is not entitled to serious con- 
sideration. 

In noticing the practice of the Apostles, we will ad- 
duce two examples which correspond to the two 
cases of teaching just considered, viz : one among 
the Jews, the other among the Gentiles. The for- 
mer is the baptism of Lydia and her household, Acts 
16 : 13-16. If, as is probable, Lydia was not a Jew- 
ess by birth she was a proselyte to the Jewish reli- 
gion, — and was engaged in worship with a Jewish 
congregation at the time of her conversion to the 
christian faith. She was in a place of prayer (v. 
13) on the sabbath day; and she worshipped God 
(v. 16) which is a description of the Jewish and not 
of Pagan religion. She was therefore well acquain- 
ted with the Jewish rites and with their mode of re- 
ceiving proselytes into the church. What Peter said 
on the day of Pentecost — "the promise is unto you 
and to your children," she had often seen exempli- 
fied in the baptism of households, including parents 
and their children, when the former became prose- 
lytes to the Jewish religion. Luke was also familiar 
with the same practice ; and hence when her heart 
was opened to attend to the things spoken by Paul, 
and she embraced the Lord Jesus Christ as her Sa- 
viour, the record of her reception into the christian 
church, was just such as would naturally have been 
made, if Peter or Paul had preached to her before 



LYDIA AND HER HOUSEHOLD BAPTIZED. 




Acts 16: 13-15. 



91 

Christ's advent, while she was yet a heathen, and 
had admitted her into the Jewish church. "She was 
baptized and her household." Suppose the design 
of the record had been to give the history of her re- 
ception into the Jewish church, as a convert from 
paganism ; could there be any doubt as to its im- 
port ? The term household is equivalent to family ; 
and the idea necessarily conveyed would have been, 
that she having been converted and baptized, her 
family received this ordinance upon her faith. This 
was the method invariably employed at that time in 
admitting Gentile proselytes into the Jewish church. 
It is therefore a probable inference that the same 
thing was done in receiving her into the christian 
church ; and this probability is greatly strengthened 
if not rendered entirely certain, by her own language 
addressed to Paul and Luke immediately afterwards. 
"And when she was baptized and her household, she 
besought us, saying, if ye have judged me to be 
faithful to the Lord, come into my house," &c. — 
Mark, she urges her request not on the ground of the 
faith of her household, but of her own. 

The other case is recorded in the same chapter, 
and describes the conversion of a Gentile, a jailor 
at Phillippi ; of whom it is said that he "was bapti- 
zed, he and all his." Acts 16: 33. It is not denied 
by any so far as we know, that by "all his," we are 
to understand all his family or household. The only 
question in dispute is whether they were all believ- 
ers ? or whether he only believed ? In the former case 
each would be baptized on his own faith ; in the lat- 



92 

ter, on the faith of the jailor, who as the head of his 
family brought the members thereof by baptism un- 
der the bond of God's covenant with his people. 
The words "they spake unto him the word of the 
Lord, and to all that were in his house," show that 
some of his family and perhaps all of them were 
old enough to receive religious instruction ; and this 
would render it probable, if nothing else were said 
on the subject, that they embraced Christ and were 
baptized on their own faith. But this is not all that 
is said, and hence this alone cannot settle the ques- 
tion. Children may and often do in some churches, 
receive christian baptism on their parents' faith, who 
are of sufficient age to receive it on their own, pro- 
vided they possessed the requisite qualifications. 
But not possessing those qualifications, they are pre- 
sented to God in this ordinance by their parents, 
when the latter are converted to Christ and connect 
themselves with his church. This we believe was 
done by the jailor. One of our reasons for this 
opinion is found in the answer of Paul and Silas to 
the question "what must I do to be saved?" They 
replied, "believe on the Lord Jesus Christ and thou 
shalt be saved and thy house." Thy house, i. e. thy 
family shall be saved. This surely cannot mean 
that if he believed, they would be saved solely on the 
ground of his faith, without exercising faith themselves. 
Such a sentiment does not accord with other parts of 
Scripture. And yet their salvation is manifestly 
connected in some way with his faith. Again, it 
cannot mean that they would be saved, provided 



93 

they should exercise faith. Though this would be 
true, it is a truism which in this connexion, is devoid 
of force. If they should believe in Christ, they would 
be saved, whether the jailor believed in him or not. 
But as we said before, the promise as here made, 
has a special relation to the faith of the jailor. In 
what sense then would his family be saved as the 
result of his faith in the Redeemer ? Only one an- 
swer, so far as we can perceive, can be consistently 
given to this question. They would be saved in the 
sense of those words of Christ concerning Zaccheus, 
Luke 19: 9 — "this day is salvation come to this 
house." Zaccheus though a Jew, had by his infa- 
mous conduct, forfeited his church privileges, and 
was counted as a heathen. His family were of 
course in the same condemnation. But Christ now 
restored him to his former covenant relation and re- 
quired him to be regarded and treated as "a son of 
Abraham." His family must also be owned as one 
of the families of Israel. The channels of saving 
mercy which their father by his former conduct had 
closed against them, Christ now opened for their 
benefit. The father's restoration to the Divine fa- 
vor, encircled his "house," with the rainbow of God's 
covenant. It brought the means of grace and sal- 
vation to his outcast "publican" family. So it was 
with the "house" of the jailor. His faith in Christ 
so changed the relation of his family with regard to 
religion, that instead of the streams of pagan pol- 
lution which had before defiled their hearts, they 
were now blessed with those pure waters of life 



94 

which are enjoyed by christian families through the 
ordinances of the church. If this is what Paul and 
Silas meant by the jailor's "house" being saved, it 
amounts to a declaration that his family would 
through his faith be numbered among Christ's visible 
people, and hence that they would be entitled to 
christian baptism as the sign or token of their new 
relation. 

But we have another and stronger reason for our 
opinion. It is founded on v. 34, where it is said that 
the jailor "rejoiced, believing in God with all his 
house." The participle "believing" it is obvious, 
agrees with jailor. In the Greek, it is in the singu- 
lar number, and can agree with nothing else. The 
jailor believed in God. Thus far there can be no 
doubt. But Luke adds to this phrase, (as it stands 
in the English) "with all his house." We say he 
adds this phrase to the word "believing" as though it 
belonged to that; but in the Greek the phrase "with 
all his house" stands before believing, and is con- 
nected grammatically with "rejoiced." "He rejoiced 
with all his house, believing [i. e. he believing] in 
God." Our translators changed the order of the 
words it is probable, because in English, the partici- 
ple believing is either singular or plural, and hence 
it would be doubtful if placed in the order of the 
original, whether it referred to the jailor or to his 
house or to both ; and hence they placed it before 
the phrase, "with all his house," so as to avoid this 
obscurity, and show what is very clear in the Greek, 
that the jailor is referred to in the word believing, 



95 

and not his family. But in avoiding one obscu- 
rity, they created another. As it now stands the En- 
glish reader is still liable to connect the phrase "with 
all his house," with "believing," and thus receive the 
erroneous impression that not only the jailor but all 
his house believed in God ; which is not said at all, 
but the contrary is distinctly taught. He alone and 
not they, "believed in God." Gr. "He rejoiced with 
all his house, [himself] believing in God." This 
places the question, according to my judgment, be- 
yond reasonable doubt. 

Connect now our previous remarks with reference 
to the jailor's house being saved, with what is here 
affirmed concerning his rejoicing with all his house, and 
the whole is satisfactorily explained. The joy is 
predicated chiefly of him; but as it seems to be im- 
plied that his family participated with him in his 
joy, this circumstance creates no difficulty, but is 
just what we should expect. Some of them as we 
have seen, if not all were old enough to be instruct- 
ed, and would feel happy at seeing their once heathen 
but now christian father rejoicing in hope of future 
glory. 

There is one other case of household baptism re- 
corded in the New Testament, but as no circum- 
stance is mentioned in connection with it, which 
throws any additional light on the subject, we shall 
not give it a particular consideration. See 1 Cor. 1: 
16. Is it asked why no more examples are found 
provided they were common in those days ? We 
might as -well inquire why no more frequent mention 
9 



96 

is made of the sabbath and public worship? which 
occurred upwards of fifty times every year, and yet 
but few allusions, comparatively speaking, are made 
to either, in the New Testament. If a single case 
of household baptism can be adduced it is sufficient 
to establish the doctrine. One clear Apostolic ex- 
ample outweighs all the presumptive, negative proof 
which can be brought against it. But the two cases 
which have been adduced, are not opposed either by 
contrary principles or conflicting facts. They illus- 
trate and confirm principles which the sacred writers 
frequently taught on this subject, and they are cor- 
roborated by historical circumstances recorded in 
the bible and in other ancient writings. The most 
important of those principles we have considered in 
the preceding pages. Some of the facts to which 
we allude we shall now proceed to notice. 

IV. Evidence in favor of infant baptism from the 
history of proselyte baptism among the Jews, com- 
pared with its early history in the christian church. 

We have alluded several times to the practice 
among the Jews of baptizing proselytes from the 
Gentiles. No fact is better attested by Jewish wri- 
ters than this. At what time it was introduced is 
not so clear. But we have undoubted proof from 
the scriptures that it was practiced before the chris- 
tian era, and some probable evidence is also furnish- 
ed as to its origin. 

1 The induction of the priests and levites into 
their official stations was performed in part by wash- 
ing them with water. Ex. 40: 30-32, and Num. 8: 



97 

7. The people also in their solemn approaches to 
God were accustomed to bathe or sprinkle them- 
selves with water and to wash their garments as a 
preparation for those solemn acts. Num. 19 : 19, 
20. To these examples we may add that the whole 
congregation of Israel were initiated into the Mo- 
saic ritual by passing "under the cloud and through 
the sea:" which is called by Paul their being "bap- 
tized unto Moses in the cloud and in the sea." It 
appears therefore that from an early period of their 
history they were familiar with the use of water in 
their religious ceremonies and solemnities. And it 
continued to be so in later times as may be inferred 
from the fact that the allusions which were made to 
water in the figurative language of the prophets 
well accord with this general usage, and possess 
much less force and beauty on the supposition that 
no such practice existed. See Isa. 44, 3, Ez. 36, 25. 

2. The baptism of John was not regarded by the 
people as a novelty. When they asked him (John 
1, 25) "why baptizest thou then?" their inquiry did 
not imply the introduction of a new rite, but only a 
doubt as to his authority to administer it. 

3. The dispute which arose between some of 
John's disciples and the Jews about purifying, (John 
3 : 23, 25, 26) was apparently a controversy about 
the comparative claims of John and Christ to make 
proselytes. 

4. The Pharisees evidently regarded the baptism 
both of Christ and John the Baptist, as a mode of 
making proselytes. John 4, 1. 



98 

5. When Peter on the day of Pentecost, addres- 
sed the multitudes who were assembled at Jerusalem 
out of every nation under heaven, saying "repent 
and be baptized ;" they were not taken by surprise 
as though he was introducing a new ordinance. 
They appeared to be acquainted with its existence 
and to understand that it was connected with repent- 
ance. 

6. Josephus the Jewish historian speaking of the 
baptism of John the Baptist (Antiq. 18, 5,2,) alludes 
to it in such language as to show that he did not re- 
gard John as its author, but as practicing what was 
in use before. 

7. Dr. Wall in his history of Infant Baptism, 
quotes largely from the Jewish Talmud and from 
Maimonides a learned Jew and the great interpreter 
of the Jewish law, giving specific information as to 
the practice and opinions of the Jews on this sub- 
ject. Some of these we will transcribe : 

"When an ethnic [a Gentile] is willing to enter 
into the covenant, and gather himself under the 
wings of the majesty of God, and take upon him 
the yoke of the law, he must be circumcised, and 
baptized, and bring a sacrifice; or if it be a woman, 
be baptized and bring a sacrifice." 

"A stranger that is circumcised and not baptized, 
or baptized and not circumcised, he is not a prose- 
lyte till he be both circumcised and baptized," &c. 

"Even as they circumcise and baptize strangers ; 
so do they circumcise and baptize servants that are 
received from heathens," &c. 



99 

"If with a proselyte his sons and daughters be 
made proselytes ; that which is done by their father, 
[i. e. to proselyte them by circumcising and bapti- 
zing them] redounds to their good." Again 

"They are wont to baptize such a proselyte in in- 
fancy upon the profession of the house of judgment 
(the court). For this is for his good." * * * * 

"Any male child of such a proselyte, that was un^ 
der the age of thirteen years and a day, and females 
that were under twelve } r ears and a day, they bapti- 
zed as infants at the request and by the assent of 
the father, or the authority of the court; because 
such an one was not yet the son of assent [i. e. not 
capable to give assent for himself] but the thing is 
for his good. If they were above that age they as- 
sented for themselves." Again 

"An Israelite that takes a little heathen child, or 
that finds an heathen infant, and baptizes him for a 
proselyte; behold he is a proselyte." *#._*# 

"Behold, one finds an infant cast out, and baptizes 
him in the name of a servant. Do thou also circum- 
cise him in the name of a servant. But if thou bap- 
tize him in the name of a freeman; do thou also cir- 
cumcise him in the name of a freeman." 

The origin of this practice is given in the same 
author, thus : "By three things did Israel enter into 
covenant, by circumcision, and baptism, and sacri- 
fice." Circumcision was in Egypt, as it is written 
"No uncircumcised person shall eat thereof," i. e. of 
the Passover. (Ex. 12: 48.) Baptism as in the wil- 
derness just before the giving of the law ; as it is 
9a 



100 

written, sanctify them to-day and to-morrow and let 
them wash their clothes. Ex. 19: 10. And sacrifice, 
as it is said, "And he set young men of the children 
of Israel which offered burnt offerings," <fcc. Exod. 
24; 5. And so in all ages when an ethnic [a Gen- 
tile] is willing to enter into covenant, &c. — "he must 
be circumcised and bring a sacrifice." Again 

"Israel does not enter into covenant but by these 
three things, by circumcision, baptism, and peace- 
offering ; and the proselytes in like manner." 
Again 

"As you are, so shall the stranger be. Num. 15: 
15. As you are, that is, as was done to your fathers. 
And what was done to them? Your fathers did not 
enter into covenant but by circumcision, and bap- 
tism and sprinkling of blood. So neither do prose- 
lytes enter into covenant but by circumcision, and 
baptism and sprinkling of blood." 

Gregory Nazianzen who lived A. D. 360, says (as 
quoted by Dr. Wall) "Moses gave a baptism, but 
that was with water only. And before that they 
were baptized in the cloud and in the sea. But these 
were but a type (or figure) of ours ; as Paul also un- 
derstands it." 1 Cor. 10 : 1,2. Again 

The learned Mr. Selden, with whom also agrees 
Dr. Hammond, "observes that the saying of St. Paul 
(1 Cor. 10:1, 2,) All our fathers were baptized unto 
Moses in the cloud and in the sea, would have been 
difficult for those to whom St. Paul wrote, to make 
any sense of; had it not been a thing well known 
at that time when the apostle wrote, that the Jews 



101 

looked upon themselves as having been entered into 
covenant by baptism ; and that St. Paul spoke as 
alluding to that." See Wall's History of Infant Bap- 
tism, Vol. 1st. 

The baptism of the Israelites unto Moses in the 
cloud and in the sea, (which seems to have been de- 
signed for a type of this ordinance and was proba- 
bly the origin of the idea which they had of it) in- 
cluded the whole congregation, old and young. So 
also the command "sanctify," "wash," &c, (Ex. 19: 
10) which was interpreted by the Jewish rabbies, as 
referring to baptism, was to be performed by the 
people collectively and of course embraced children 
as well as parents. And growing out of one or 
both of those events, there arose the practice of bap- 
tizing proselytes from the heathen, together with 
their families ; the number of which in process of 
time became so great, according to Josephus, (see 
Antiq. Book 13, Chap. 9 and 11,) that at the period 
of our Saviour's incarnation, infant baptism must 
have been as well known among the Jews, as it is 
now in America or Great Britain. Our argument 
from all this in favor of infant baptism as an ordi- 
nance in the christian church is the following : 

1. It renders it probable that John the Baptist and 
Christ himself baptized infants as well as adults. 
It appears from John 1 : 25, that the Jews expected 
that when the Messiah should come and introduce a 
new dispensation, this ordinance would be adminis- 
tered as an expression of their faith in the promised 
Redeemer. And from John 4:1, and Acts 19: 4 



102 

we learn that Christ and John the Baptist did so ad- 
minister it. The inference is highly probable that 
they baptized the same classes of persons, as had 
been accustomed to receive this ordinance when 
proselyted from the Gentiles, i. e. children as well as 
parents.* 

2. It shows what interpetration the Apostles 
would put on the commission of their risen Saviour, 

* We have gone no farther than to say it is very probable that they bap- 
tized infants. The only circumstance which renders this at all doubtful 
is that the christian dispensation was not yet commenced and therefore 
the ordinance as administered by them was not initiatory as in the case 
of Gentile proselytes — it being administered by them to Jews only, who 
with their children were already members of the Old Testament church. 
Yet as their ministry was designed to "prepare" the people for the re- 
ception of the Messiah, and as their baptism was a sign or pledge on 
the part of those who received it that they would embrace him as their 
Saviour ; it is reasonable to conclude that they conformed to the usual 
practice of their ancestors when the latter at different times entered into 
covenant with God, viz : to act for their families as well as themselves ; 
and if so, that after giving their pledge to embrace Christ, not only they 
but their children received the rite of baptism which was the sign or to- 
ken of this pledge. If as our Baptist brethren maintain, John's bap- 
tism was christian baptism, this argument which is only probable ac- 
cording to the preceding view, becomes conclusive. By making the or- 
dinance as administered by him initiatory, the analogy between that and 
Gentile proselyte baptism is complete, and it is rendered quite certain 
that he baptized infants ; and also that Christ and his disciples who 
were baptizing at the same time did so likewise. But we are disposed 
to place the argument on the former ground, though its strength is there- 
by somewhat diminished ; because the Jewish ritual continued in full 
force till Christ's death ; and hence John's ministry as well as Christ's 
own ministry on earth belonged to the Old Testament dispensation. 
Their ministry it is true brought that dispensation to a close, but was 
still performed under it. The new commenced with the completion of 
Christ's mediatorial work on earth and the descent of the Holy Spirit ; 
which dispensation is accordingly called by Paul "the ministration of 
the Spirit." 



103 

"Go teach all nations baptizing them," &c. Being 
already familiar with the ordinance as administered 
to proselytes, they would unavoidably (without spe- 
cial instructions to the contrar}^) understand their 
commission, as authorizing and requiring them to 
baptize the children and servants of those house- 
holds, the heads of which should be converted to 
Christ. 

3. It proves when taken in connexion with facts 
recorded in the New Testament, that baptism occu- 
pies the same place in the christian church that cir- 
cumcision had done before among the Jews ; or rath- 
er perhaps the same place that circumcision and 
baptism together, had done among Gentile prose- 
lytes. As Christ did not institute baptism as a new 
rite, but adopted an ordinance already in existence, 
and as this ordinance had always before this been 
connected with circumcision, it would be natural to 
infer that the two sustained an intimate relation to 
each other; and that if the one was dropped and the 
other retained, the part retained would be as exten- 
sive in its application as it had been before the other 
part was laid aside. Circumcision was not contin- 
ued under the christian dispensation for much the 
same reason that animal sacrifices were discontinued 
as a part of religious worship ; and that the lamb 
which had been used in celebrating the Passover, was 
not made a part of the sacrament of the Lord's sup- 
per. Prayer and praise were employed by the pious 
under the Old Testament as well as the New; with 
which under the Old they connected the offering of 



104 

sacrifices. This was laid aside after the death of 
Christ, as being inappropriate to the christian dis- 
pensation, while prayer and praise were retained as 
permanent acts of devotion. Bread and wine were 
used in the Passover as well as the lamb ; but when 
our blessed Lord instituted the supper, he made no 
use of the lamb, because that would not be adapted 
to the ordinance, after the Lamb of God should be 
offered up once for all; but he retained the bread 
and wine as standing memorials of his death. In 
like manner circumcision was not included in our 
Saviour's commission to "teach and baptize," be- 
cause it was unsuitable to perpetuate in the christian 
church a rite which could not be performed without 
the shedding of blood ; and because water alone was 
a more appropriate emblem of the ministration of 
the Holy Spirit which was introduced when our Sa- 
viour ascended to heaven. But the part which he 
retained, viz : baptism, was continued on the same 
principle, (as to the persons entitled to receive the 
rite) that it would have been if circumcision had 
been perpetuated along with it. This will be mani- 
fest when we notice attentively two or three facts re- 
corded in the Acts of the Apostles. 

Certain Jewish converts from Judea produced un- 
easiness in the minds of the members of the Gentile 
church in Antioch because they did not practice cir- 
cumcision. Acts 15: 1, 5. Paul and Barnabas 
were sent to Jerusalem to consult the Apostles and 
elders on the subject ; and after much discussion, a 
decree was issued to the effect that this was not re- 



105 

quired of the churches gathered from among the 
Gentiles. Acts 15: 6-29. Not long afterwards Paul 
being again at Jerusalem was informed by James 
and others that the Jewish believers in that city were 
suspicious of him, because they heard that he had 
"taught all the Jews which were among the Gentiles 
to forsake Moses, saying that they ought not to cir- 
cumcise their children;" &c, which was not true ; 
and to counteract the injurious effect of this false 
rumor in diminishing his influence among them and 
to regain their confidence in him as a preacher and 
an Apostle, he by the advice of James and the eld- 
ers, purified himself according to the Mosaic law ; 
designing thereby to show that though circumcision 
was no longer obligatory and must not be enforced 
on the Gentile churches, he did not forbid the Jews 
to practice it; and that "all might know that those 
things, whereof they were informed concerning him, 
were nothing," he performed the ceremony of puri- 
fication publicly in the temple. Acts 21 : 21-26. 

From these passages of scripture it appears that 
the Gentile converts omitted circumcision and that 
the Jewish converts continued to practice it — both 
of them with the approbation of the Apostles. See 
farther proof of the same thing in Acts 16: 3, 4; 
where Paul circumcised Timothy because of the 
Jews, but delivered to the Gentile churches which he 
visited, the decrees of the Apostles and elders at 
Jerusalem, which have just been referred to, exoner- 
ating them from the observance of this rite. Both 
of these facts, though opposite in their character, 



106 

bear in favor of infant baptism. Among the 
Gentile converts infant baptism must have been 
in general use; otherwise their Jewish breth- 
ren who complained because they did not prac- 
tice circumcision would have complained of this also. 
Why did they think circumcision obligatory on Gen- 
tile believers ? Upon no other conceivable ground, 
than because the} r regarded the law concerning pros- 
elytes as being binding upon them. But they were 
as particular in requiring proselytes to be baptized 
as to be circumcised ; and as these rites in the case 
of proselytes were always performed upon their 
children as well as upon themselves, the silence of 
the Jews with regard to baptism, affords strong proof 
not only that baptism was practiced among them, 
which all admit, but that it w T as administered in such 
a way as to be acceptable to the Jews, who were as 
tenacious in having the children of proselytes bapti- 
zed as their parents, and who would most certainly 
have complained, if the former had been neglected. 
With regard to Jewish believers, whatever may be 
thought concerning their practice of infant baptism 
at that time, one thing is certain, that whether they 
administered baptism to their children or not, they 
continued to practice infant circumcision. "They" 
[the believing Jews] says James to Paul, "are inform- 
ed of thee, that thou teachest all the Jews which are 
among the Gentiles to forsake Moses, saying, that 
they ought not to circumcise their children," &c, * 

* * "Do therefore this that we say to thee" * * 

* * "and all may know that those things, whereof 



107 

they were informed concerning thee, are nothing." 
Acts 21 : 21, 23, 24. From this it is manifest that 
the Apostles gave their sanction to the circumcision 
of children among the believing Jews ; which proves 
conclusively that they recognized the doctrine of in- 
fant membership in the christian church. The old 
testament dispensation was passing away — it had 
already passed away so far as to be no longer obli- 
gatory. The New Testament church was fully or- 
ganized. The Jewish believers had been baptized 
into the faith of Jesus Christ; or as it is expressed 
by the sacred historian, "in the name of the Lord 
Jesus," thereby declaring themselves to be subjects 
of the Messiah's kingdom. But the design of cir- 
cumcision must have been the same in their minds 
as formerly. If it was ever the seal of church mem- 
bership it was so then, and yet the Apostles permit- 
ted them to affix this seal to their children ; by which 
permission they virtually said, "your children sustain 
the same relation to the church that they did before 
the christian dispensation was introduced." Circum- 
cision was allowed (as we may reasonably believe) 
on account of the strong partialities of the Jews to 
this ancient rite and their unwillingness at once to 
surrender it. But as they obtained from year to 
year additional light with reference to the New Tes- 
tament dispensation, they at length saw the propriety 
of its discontinuance, and hence in due time nothing 
more is heard about it. Baptism having entirely 
superseded it and taken its place, must have been 
administered to the same classes of persons as had 
10 



108 

previously received the ordinance of circumcision, i. 
e. to children as well as adults. This supposition is 
the only one which enables us to account in a satis- 
factory way for the silent manner in which the former 
rite fell into disuse. They were strongly attached 
to the ordinance itself, and consented to give it up 
only by degrees. But they valued still more highly 
that relation to the church of which circumcision was 
the seal ; and if the surrender of that particular 
seal involved also the exclusion of their children 
from the ecclesiastical relation which they so highly 
prized, some doubt would certainly have been ex- 
pressed, some inquiries made, some remonstrance 
offered. But as there is not a word of either, we 
cannot doubt that baptism was understood by them 
to occupy the same position in the christian church 
which circumcision had done in former times; and 
hence that while they ceased to circumcise their 
children, they only laid aside one seal to employ an- 
other better adapted to the gospel dispensation. 

The history contained in the Acts of the Apostles 
reaches down to more then half of the first century, 
and the Apostle John lived till about the close of it. 
During that time entire harmony appears to have 
prevailed both among Jewish and Gentile christians 
on the subject of baptism. After the controversy 
between the Jews and Gentiles concerning circum- 
cision was settled, there seems to have been no far- 
ther disagreement concerning the ordinances of the 
church- And as the Gentile churches were compo- 
sed of "proselytes" from the heathen, and the Jew- 



109 

isli churches of the descendants of Abraham, we 
need be at no loss to determine after what has been 
said, on what principles they harmonized. 

About forty years after the death of the Apostle 
John, lived Justin Martyr, (A. D. 140) who though 
he discourses on the subject of baptism gives no inti- 
mation that there was any controversy among chris- 
tians on this subject. He alludes however to Col. 2: 
1 1 , in such terms as to show that he understood the 
phrase "circumcision of Christ," to mean christian 
baptism, and that this came in the place of circum- 
cision ; which is the view generally taken of the pas- 
sage by those who practice infant baptism, and is 
regarded by them as a proof text in favor of the 
doctrine. 

Less than thirty years from the time of Justin 
Martyr was Ireneus; (A. D. 167) whose testimony 
is very explicit as to the practice of the church in his 
days: "He [i. e. Christ] came to save all persons 
by himself: all, I mean, who by him are regenerated 
[baptized] unto God: infants and little ones, and 
children, and youths, and elder persons." Dr. Wall 
quotes several passages from Clemens Alexandrinus, 
then a cotemporary of Ireneus, in which occur the 
words "regenerate" and "baptize" i. e. the Greek 
words which are so translated; in which passages 
they are evidently used as synonymous ; thus ren- 
dering it very probable, if not certain that Ireneus 
in the quotation given above, employed the word re- 
generate in the same sense.* 
*The writers of the second century as is shown by Dr. Dodridge, em- 



110 

Between thirty and forty years later (A. D. 200) 
lived Tertulian and Origen. The former recom- 
mended the delay of baptism till the child was grown 
up ; but the reason assigned is not that in his judg- 
ment infant baptism was unauthorized by the scrip- 
tures, concerning which he says nothing; but that it 
is more profitable for children to receive the ordi- 
nance after they have been instructed. Origen says 
'•that the church had from the Apostles a tradition 
[or order] to give baptism even to infants." And as- 
suming infant baptism to be the acknowledged doc- 
trine of the church he discusses the question con- 
cerning its efficacy in removing the pollution of ori- 
ginal sin. 

Fifty years afterwards flourished Cyprian, who 
presided at the council of Carthage ; (held A. D. 
253) before which body was brought a question con- 
cerning infant baptism. But the inquiry did not re- 
late to the scriptural authority for baptizing infants. 
It assumed this as granted. The question discussed 
was whether christians, in administering baptism, 
ought to conform to the Jewish law concerning cir- 

ployed the word regenerate for baptize, not because they believed in the 
doctrine of baptismal regeneration, in the same sense as is now held by 
some, but because baptism being the outward sign of that invisible 
grace which was denoted by regeneration, and being administered imme- 
diately after a person professed to be regenerated, was so nearly simul- 
taneous with the other in point of time, as to give occasion to its being 
expressed by the term which more truly and scripturally belonged to the 
change which preceded it; though not, (he thinks) "so universally as 
some have concluded. 1 ' "Clemens Alexandrinus"hesays "plainly use3 
the word regenerate, (Strom, lib. ii, page 425) for a change of character 
by true repentance.' 1 ' See Preface to Dodridge's Sermons on Regenera- 
tion, where this subject is discussed at some length. 



Ill 

cumcision ; which was to circumcise the child when 
it was eight days old ; or whether it was lawful to 
baptize an infant at an earlier age. 

Thus for one hundred and fifty years subsequent 
to the decease of the last Apostle, which was 253 
years after Christ, we have an unbroken chain of 
evidence, proving in the clearest manner that infant 
baptism was generally practiced in the church du- 
ring all that period, and that it was regarded by its 
advocates as having been handed down from the 
Apostles. Proof stronger than this cannot as we 
think be reasonably expected or desired. We might 
extend the history through many centuries after- 
wards with the same results but we deem it unnec- 
essary. 

In conclusion, it may be useful to recapitulate, in 
as brief a manner as possible, the main arguments 
which have been adduced. 

1 . The christian church is essentially the sa me as 
that which was constituted by God in the time of 
Abraham; in which infant membership was distinctly 
recognized and circumcision administered as its sign 
and seal. Therefore the children of believers now 
are members of the christian church, and ought to 
receive the seal of membership ; which under the 
New Testament dispensation is baptism. 

2. Christ expressly taught by the words "of such 
is the kingdom of heaven," that little children would 
compose a part of his visible church. Therefore 
they are to receive baptism which was appointed by 
him to be the seal of membership. 

10a 



112 

3. Peter also taught the doctrine of infant mem- 
bership, by saying that the promise contained in the 
Abrahamic covenant "to be a God to him and his 
seed," was in force to his posterity and their child- 
ren on the day of Pentecost ; and since he urged 
them by this consideration to be baptized into the 
christian faith, it is strongly implied that their child- 
ren would be entitled to this ordinance as well as 
their parents. 

4. Paul asserted that the children of heathen pa- 
rents one of whom was a convert to the christian 
religion, were accounted "holy" i. e. proper persons 
to be dedicated to God; and hence we infer that 
baptism which was the prescribed ordinance of ded- 
ication to God at that time ought to be administered 
to them. 

5. When the commission of our blessed Lord to 
his Apostles was given them to baptize the nations, 
the practice of baptizing Gentile proselytes, had been 
long in use, and in all such cases the children of 
proselytes were baptized as well as their parents. 
Hence the Apostles must have understood their com- 
mission as having now the same latitude of meaning, 
and have practiced accordingly, unless expressly told 
to the contrary, of which there is no intimation. 

6. In conformity with the above view of this com- 
mission, there are on record several instances of 
household baptism — a record made in just such lan- 
guage, as if made now by a missionary to the hea- 
then, would convey the idea that the children of 



113 

their converts were baptized on the faith of their 
parents. 

7. For sometime after circumcision was laid aside 
by Gentile believers, it continued to be practiced by 
those churches which were composed of believing 
Jews ; and in the latter (as is distinctly taught) they 
circumcised their children ; thereby claiming under 
an Apostolic sanction, the church membership of 
their offspring. Hence we infer that the Gentile 
churches held the same doctrine, and that having 
laid aside circumcision they practiced infant baptism. 
And farther that the Jewish believers, who for a 
while employed the old testament seal, but in due 
time, when they saw the propriety of substituting 
baptism in its place, ceased to use the rite of cir- 
cumcision, would as a matter of course, unless for- 
bidden, apply the ordinance of baptism to their 
children. 

8. Accordingly after the close of the record of the 
first planting of the churches, as contained in the 
Acts of the Apostles, no difference of opinion ap- 
pears to have existed for several centuries concern- 
ing the scriptural authority for infant baptism, and 
the practice which was universal in the church, with 
a single exception, was regarded by all as having 
the sanction of Apostolic example. 

To invalidate these arguments, it is not sufficient 
to refer to those texts of Scripture which teach be- 
lievers baptism ; because these passages are under- 
stood in the same way by pcedo-baptists (i. e. by 
those who baptize children) as by their baptist breth- 



114 

rem Neither is it sufficient to adduce examples of 
believers' baptism, because these are admitted by 
those who notwithstanding baptize infants. The 
eunuch for instance believed and was baptized. The 
record is as consistent with a belief in household 
baptism as with its opposite. He was on a jour- 
ney, and for aught that appears, had no attendants 
except the driver of his chariot. Of course there 
could have been no record of a household baptism, 
because he had no household to be baptized. 

Before the force of these arguments can be de- 
stroyed, it must be shown that God having once ad- 
mitted the children of believing parents to member- 
ship in his church, deprived them at some subse- 
quent time of this privilege ; or that the christian 
church is a totally different body and constituted on 
a different basis from the church in the time of Abra- 
ham, and that we cannot properly reason from one 
to the other; that circumcision was not a seal of 
church membership, but though instituted in a sin- 
gle family four hundred years before the descendants 
of Abraham became a nation, was nevertheless a 
mark of national distinction, and that baptism did 
not come in its place ; that notwithstanding the un- 
doubted fact of the existence among the Jews of 
proselyte baptism, including children as well as 
adults, the Apostles did not interpret their commis- 
sion "to teach and baptize," agreeably to this com- 
mon and well known practice, but understood it as 
authorizing them to baptize believers only ; that 
when Christ said concerning little children who were 



115 

brought to him, "of such is the kingdom of heaven," 
he did not mean little children in age, but those who 
possessed the temper of little children ; or if he did, 
that he had no reference to their membership in the 
christian church or even to their future happiness in 
heaven; that the households of Lydia and the jailor 
had no children in them, or if they contained child- 
ren, that these were baptized on their own profession 
of faith and not on the faith of those pious house- 
holders; that Jewish believers who were so tenacious 
in practicing infant circumcision, as to I e permitted 
by the Apostles to continue it for some tL le after the 
commencement of the christian dispensation, not 
only abandoned this rite in due time, but also the 
doctrine of infant membership of which it was the 
seal, and consented without remonstrance or objec- 
tion of any kind, to have their children excluded 
from the visible church and to stand in the same re- 
lation (being neither circumcised nor baptized) as 
that which hath hitherto been sustained by the un- 
circumcised Gentiles; and finally, that as soon as 
the last of the Apostles had left the world, christians 
began immediately and universally to mistake their 
teaching and their practice, and to fall into the error 
of baptizing the children of believing parents, and 
also to think, contrary to the truth, that in doing 
thus, they were imitating the example of inspired 
men. Until all this can be made to appear, we shall 
maintain our belief in the doctrine of infant bap- 
tism, and regard the ordinance both as a duty and a 
privilege. 



116 

We repeat however what we said in substance, at 
the close of the first part. Towards the respectable 
body of christians from whom we differ on this sub- 
ject, we entertain kind feelings and extend to them 
the hand of christian charity. In our judgment they 
would find it greatly to their advantage, could they 
change their views and their practice in this particu- 
lar. But as they think otherwise, it is not our pur- 
pose to engage in angry controversy with them, or 
indulge in severe remarks concerning what we deem 
to be their error. 

To those for whose special benefit this little vol- 
ume is designed, we may be allowed to speak with 
freedom. Though you should not be indifferent to 
truth, nor undervalue its importance, but on the con- 
trary, "buy the truth and sell it not," and "contend 
earnestly for the faith once delivered to the saints ;'' 
yet you must not forget the Divine injunction to 
"keep the unity of the Spirit in the bond of peace." 
Exercise christian forbearance and courtesy towards 
those who differ frem you and strive rather to extend 
the boundaries of Christ's kingdom among uncon- 
verted men, than to gain over proselytes from 
other evangelical christian churches. The field for 
christian exertion is sufficiently ample for all to op- 
erate in without sectarian jealousy ; and love for 
souls is a motive which ought to be sufficiently strong 
to kindle and keep alive your zeal, without the ex- 
citement of unhallowed, partizan emulation. 

We have only to add in this place that if you have 
been satisfied with our views thus far, do not lay 



117 

aside the book till you shall have perused what fol- 
lows ; in which it will be our purpose to consider in 
a brief manner the importance of this ordinance. 
As that is a point of great practical utility, we be- 
speak for it your serious attention, 



PART III. 

IMPORTANCE OF CHRISTIAN BAPTISM. 

That baptism is important may be assumed ; be- 
cause our blessed Lord would not have perpetuated 
a useless ceremony as a standing ordinance of the 
christian church. To attempt a proof therefore of 
this simple proposition would be superfluous. Hence 
our object will be not to prove, but illustrate ; to 
show wherein its importance consists ; who may ex- 
pect to be benefitted by it; how God makes use of 
it as the medium of bestowing his covenant mercies; 
what duties it involves, and the incentives which it 
furnishes for the faithful discharge of these duties. 
Questions embracing these and other kindred points, 
ought not to be treated with indifference by any who 
have immortal souls, or to whom God has committed 
the responsibility of caring for the souls of others. 

I. Baptism not a saving ordinance. 

The importance of baptism does not lie in its be- 
ing as some maintain, the invariable channel for the 
communication of saving grace. The doctrine of 
baptismal regeneration has assumed two aspects — 
one respecting adults, the other infants. Those who 
hold the former rely mainly upon the following texts: 
"Born of water;" (John 3: 5.) "Washing of regen- 
eration;" (Titus 3; 5.) "Repent and be baptized ev- 
il 



120 

ery one of you in the name of Jesus Christ, for the 
remission of sins." (Acts 2 : 38.) 

With regard to the first two phrases, though there 
is an allusion to water baptism, it is merely an allu- 
sion. The ordinance is referred to only as the basis 
of a figure to describe the work ot the Holy Spirit 
on the heart, of w T hich baptism is a sign or emblem. 
This is evident from the fact that in both passages 
the Holy Spirit's work is immediately mentioned as 
explanatory of the preceding allusions ; thereby 
showing that the former are to be interpreted figu- 
ratively and not literally, thus : "Born of water and 
of the Spirit." "Washing of regeneration and re- 
newing of the Holy Ghost." The connecting copu- 
lative "and," as the best critics admit, may be trans- 
lated "even;" which rendering shows more clearly 
than is now done in the English version, that the lat- 
ter clause is exegetical of the former. The context, 
particularly in John 3 : 5, proves the same thing. In 
the following verses our Saviour makes no farther 
reference to water, but predicates his reasoning alto- 
gether on the other clause, viz : being born of the 
Spirit. The consequences of such an exposition 
are likewise sufficient to prove it incorrect. If water 
baptism be meant except by way of allusion as 
above explained, it would follow that baptism is es- 
sential to salvation; which few we presume, are wil- 
ling to maintain. 

In the other passage "Repent and be baptized, 
&c, for the remission of sins," the Apostle Peter, by 
a figure of speech which often occurs in Scripture, 



121 

called metonymy, employed the sign for the thing 
signified by it; i. e. he used the term baptism in- 
stead of faith, because to be baptized in the name 
of Christ was a profession of their faith in him as 
the Son of God and the Saviour of men, whose blood 
was the foundation of the remission of sins, and 
without the shedding of which, remission could not 
be bestowed. See Mat. 26 : 28, and Heb. 9 : 22. In 
Acts 5: 31, remission of sins is connected with re- 
pentance, and in Chap. 13 : 38, 39, with faith in 
Christ, without the mention of baptism at all. Will 
any one pretend that there are two ways of obtain- 
ing remission ? one by means of these graces and 
the other by baptism? If not then it is obvious that 
baptism is mentioned in connexion with remission, 
as being a sign of these graces, through which in- 
strumentally, we become interested in the benefits 
of Christ's death, which is the meritorious and pro- 
curing cause of our forgiveness. 

The doctrine which maintains the saving efficacy 
of water baptism is disproved — 

1 . By the circumstance that faith in Christ is re- 
quired in order to entitle an adult to receive this or- 
dinance. "See here is water" said the eunuch to 
Philip, (Acts 8: 36, 37,) "what doth hinder me to be 
baptized?" And Philip said, "If thou believest with 
all thy heart thou mayest." 

2. By the analogy between baptism and circum- 
cision. "He [Abraham] received the sign of circum- 
cision a seal of the righteousness of the faith which 
he had yet being uncircumcised." Rom. 4: 11. 



122 

Compare this with Gal. 3 : 26-29, where baptism is 
spoken of in very similar language. 

3. If baptism is a saving ordinance the Apostle 
Paul instead of thanking God that he had baptized 
only Crispus, and Gaius, and the household of Ste- 
phanas, (see 1st Cor. : 14, 16.) would have endeav- 
ored to baptize all he possibly could. And farther, 
he could not have said in truth as he does (v. 17) that 
"Christ sent him not to baptize but to preach the 
gospel." Christ sent him to endeavor "by all means" 
in his power to save men; (1st Cor. 9 : 19-22) and 
hence if their being baptized would save them he 
was under the most solemn obligations to adminis- 
ter the ordinance to as many as he could persuade 
to receive it. 

4. Simon Magus was baptized by Philip on a 
profession of his faith. Acts 8: 13. Though it ap- 
pears from what followed, that he was not a sincere 
believer, it is obvious from the narrative that he did 
not receive the ordinance in order to make him a be- 
liever, but because he had previously declared him- 
self to be one. Again, if this had been the object, 
the ordinance failed in his case to produce the de- 
signed effect. Soon after his baptism Peter told him 
that his "heart was not right in the sight of God ; 
yea that he was in the gall of bitterness and in the 
bond of iniquity." And farther still, when the Apos- 
tle declared him to be in that sinful and perilous 
condition, he did not exhort him to be re-baptized in 
order to his obtaining forgiveness, as he would have 
done if the ordinance were efficacions to this end; 



123 

but to "repent of his wickedness and pray to God." 
Acts 8 : 21-23. 

Concerning the baptismal regeneration of infants, 
the question is not whether the word regenerate has 
ever been employed by theological writers, in a gen- 
eral ecclesiastical sense, answering to the word bap- 
tize ; but whether the change described in the bible 
by the term regeneration, conveys the idea of no 
greater change in the heart of a child, than what 
the ordinance of baptism is capable of producing ? 
than what it does in fact produce, when the ordinance 
is administered by a duly authorized person ? On 
this point we remark — 

1 . That if the claim set up consists in this, viz : 
that saving grace is conferred through this ordinance 
by the official authority of the administrator, it is 
sufficient to reply that the Scriptures give no such 
authority to any mere man, and they connect no 
such efficacy with any religious ordinance. Christ 
had power on earth to forgive sins, but He alone. 
But even He never employed the ordinance of bap- 
tism as the medium of communicating forgiveness, 
much less did He impart such a virtue to the ordi- 
nance in the hands of any other person. It is a 
sign and seal of remission of sins ; but we look in 
vain for any Scripture which teaches that the ordi- 
nance itself conveys this blessing or that the admin- 
istrator conveys it by his official authority by means 
of this ordinance as a channel of communication. 

2. If the ground assumed be that baptism is the 
channel through which the Holy Spirit communicates 

Ha 



124 

saving grace to the heart of the child, we admit that 
this may be the case and sometimes it doubtless is. 
We believe farther that this would occur more fre- 
quently if parents in presenting their children to 
God through this ordinance exercised stronger faith 
in that covenant of which baptism is the seal. But 
we deny that saving grace is so connected with the 
ordinance that the renewing and sanctifying influ- 
ences of the Holy Spirit invariably accompany 
its administration. The bible teaches no such doc- 
trine and there are several considerations which 
prove it to be false. (1.) We have seen that the sa- 
ving influences of the Holy Spirit do not always 
accompany the baptism of adults; and if not, by 
what rule will children form an exception? (2.) On 
this principle it is incredible that infant baptism 
should be confined to the children of believers. Such 
is the benevolence of the gospel, that if the ordi- 
nance properly administered is always saving in its 
effects, the first preachers of Christianity would have 
been commissioned to baptize indiscriminately all 
the little children and infants who might fall in their 
way. (3.) If baptism possessed invariably a saving 
efficacy, the result would be that all baptized child- 
ren will, immediately after their baptism or as soon 
as they are capable of doing so v exhibit evidences of 
being born again, or in other words, of possessing 
new hearts. This result would follow wherever the 
virtue might be supposed to lie, whether in the in- 
trinsic power of the ordinance, the official authority 
of the administrator, or the agency of the Holy 



125 

Spirit. But it is well known that the history of 
the ordinance brings us to a different conclusion. 
The inference is that a theory which leads to such 
a consequence must be erroneous. 

II. The baptism of believers a seal of a public 
profession of religion. 

In introducing converts into the church from fam- 
ilies not professing religion, baptism was appointed 
by Christ as a sign of their being united to him by 
faith through the agency of the Holy Spirit, and as 
a seal of their solemn engagement or covenant to 
live to his glory. The first of these is implied in 
the language of Peter at the house of Cornelius : 
"Can any man forbid water, that these should not 
be baptized, which have received the Holy Ghost as 
well as we." Acts 10 : 47. And the second, in the 
language of Paul to the Galatians : "As many of 
you as have been baptized into Christ have put on 
Christ." Gal. 3 : 27. Here in one passage the 
work of the Holy Spirit in their hearts of which bap- 
tism is an emblem, was assigned as a reason for ad- 
ministering the ordinance ; and in the other the re- 
ception of baptism is declared to be a solemn pro- 
fession of "putting on Christ ; i. e. of being known 
as his disciples and as pledged to promote the honor 
of his name. Viewed in this light baptism is iden- 
tical with a public profession of religion ; and hence 
whatever importance is attached to the latter be 
longs to the former. Though in itself considered 
it is not essential to salvation, it becomes so 
whenever its neglect arises from our being asha- 



126 

med of Christ. "With the heart man believeth 
unto righteousness ; and with the mouth confession 
is made unto salvation." Rom. 10: 9, 10. "Who- 
soever therefore shall confess me before men, him 
will 1 confess also before my Father which is in hea- 
ven. But whosoever shall deny me before men, 
him will I also deny before my Father which is in 
heaven." Again, "Whosoever shall be ashamed of 
me and my word in this adulterous and sinful gene- 
ration, of him shall the Son of man be ashamed 
when he cometh in the glory of his Father with the 
holy angels." Mat. 10: 32, 33. Mark 8 : 38. Luke 
9: 26. 

But besides being a public declaration of disciple- 
ship, it is when properly understood an assent to the 
great cardinal doctrines of Christianity ; particularly 
the doctrine of the Holy Trinity into whose name 
the candidate is baptized; (Mat. 28: 19,) the vica- 
rious death and atonement of Jesus Christ a belief 
in which baptism always implies, (Rom. 6 : 3,) and 
regeneration through the operations of the Holy 
Spirit on the heart, creating us anew in Christ Jesus 
unto good works ; which change is especially refer- 
red to and set forth in adult baptism. Rom. 6 : 4-6. 

And further — as it is tantamount to a solemn cov- 
enant to be the Lord's, it operates as a powerful in- 
centive to a holy life. To all the motives connected 
with the consideration of God's love to us, we by our 
baptism superadd another, consisting in our volun- 
tary, personal consecration to his worship and ser- 
vice. What a man freely and religiously binds 



127 

himself to do, ratifying his engagement by an ordi- 
nance so sacred as this, he will feel under particular 
obligations to perform. Accordingly our baptism 
becomes a means of making us watchful and prayer- 
ful, and thus of increasing our spiritual strength and 
promoting our growth in grace. A pious German 
lady, concerning whom we read some years ago, 
when tempted to evil, effectually resisted the tempt- 
ation, by responding, "I cannot sin, for I have been 
baptized." 

III. Benefits of infant baptism. 

Infant baptism is beneficial — 

1. From its connexion with that gracious cove- 
nant which God entered into with believing parents 
and their children. That such a covenant was made 
we shall here assume, because the proof has been 
already adduced. We shall also for the same rea- 
son take for granted that baptism is the seal of that 
covenant. To be baptized is therefore to enter into 
covenant with God. The adult subject of baptism 
does this for himself alone. In infant baptism the 
same is done in behalf of the child by the parent or 
guardian who acts as its sponsor. The question now 
is, what benefit accrues to the child from its being 
thus brought into covenant with God ? — the act be- 
ing performed by another, and the child being alto- 
gether unconscious of the transaction? The igno- 
rance of the child is the chief objection implied in 
this interrogatory. But will any one maintain that 
a child cannot be spiritually benefitted until it is old 
enough to act for itself? and of course old enough 



128 

to act intelligently and understanding^ ? If so, he 
must reject the doctrine of infant salvation, and thus 
rob the mourning parent of that precious solace felt 
by him in his bereavement, which is derived from a 
belief that his deceased babe is happy. If infants 
are capable of being prepared for heaven, they are 
capable of being benefitted by those means which 
are adapted to this end ; one of which is their pious 
dedication to God. Though they cannot themselves 
act intelligently and understandingly, their parents 
can; and if they perform a duty in behalf of their 
offspring which God approves and enjoins, it accords 
with the plainest dictates of reason and common 
sense to conclude, that the children of such parents 
will be more likely to enjoy the Divine blessing than 
they would be if no such act of parental piety had 
been performed. Once settle in the affirmative the 
question of duty, and the inquiry what good will it 
do, is out of place. It is not "a vain thing to serve 
God." He knows what he has promised in his cov- 
enant as well as what he has required ; and he is 
able and faithful to fulfil his promises, though the 
persons with respect to whom they were made, may 
be too young to offer him their devotion. The bap- 
tism of a child is a recognition by the parent of 
God's covenant; it implies an appreciation of its 
blessings ; it is an act of worship and involves a de- 
vout and earnest prayer that the benefits of the cov- 
enant may be bestowed upon the child. Admitting 
now that the child is ignorant of the transaction ; 
that he is too young to know anything about it ; still 



129 

if the transaction itself (as has been shown) is an 
act performed in accordance with Scripture and not 
an unauthorized ceremony, and if the duty is attend- 
ed to with such views and feelings on the part of the 
parent as God approves, it will seldom fail to be 
beneficial sooner or later. Read the history of Sam- 
uel, and tell me whether it was of no benefit to him 
that his pious mother "lent" him to the Lord in his 
early childhood. See 1st Sam. 1 : 24-28, and chap. 
3 : 1-10. When he was yet a little child God called 
him in an extraordinary manner by his grace, made 
him subsequently a prophet and a judge in Israel, 
and honored him with other distinguished tokens of 
his favour. Who is willing to say that these gifts 
and graces would have been conferred upon him if 
he had been born of an irreligious mother? or if she 
though religious, had neglected her duty to him in 
this respect? She with a pious heart devoted him 
to God ;the offering was accepted ; and a rich train 
of blessings quickly followed. 

2. Infant baptism is beneficial from its tendency 
to secure to the child early religious instruction. 
This is promised by the parents either expressly or 
impliedly when the ordinance is administered, and 
hence its tendency. Parents we admit, can instruct 
their children faithfully in the doctrines and duties 
of religion without having previously devoted them 
to God by baptism. But the question is not whether 
they can, but whether they will? i. e. whether they 
will be as likely to do it ? Will they probably feel 
as strongly their obligations ? and attend to their 



130 

duty as diligently in the one case as in the other? 
If a parent is a believer in this covenant and regards 
himself as being solemnly pledged by the act of ded- 
icating his child to God in baptism, to "train it up 
in the nurture and admonition of the Lord;" this 
pledge, it is obvious, is adapted to stimulate him to 
the faithful discharge of the duties expressed or im- 
plied in it; and hence just so far as infant baptism 
produces this effect, it is beneficial. The Jews were 
so diligent in teaching their children the word of 
God that Josephus says, "Every one of our people 
being asked concerning the laws, rehearseth them 
more easily than his own name." What an im- 
mense benefit w T as this to that nation ! And yet no 
one it is presumed, will deny that this result was se- 
cured in a great degree by the relation they sustain- 
ed to God as his covenant people — he enjoining 
upon them and they virtually promising thus to train 
up their families. See Deut. 4: 10, and 6: 6, 7. 

3. Infant baptism is beneficial in that it brings 
the child into an important relation to the church, 
and secures to it several valuable church privileges. 
The standards of the Presbyterian church maintain 
that "all baptized children are members of the 
church, are under its care, and subject to its govern- 
ment and discipline ; and when they have arrived at 
years of discretion, they are bound to perform all 
the duties of church members." In our church rec- 
ords they are not placed on our list of members nor 
reported as such, until they become communicants ; 
yet they are as really members before as afterwards; 



RELIGIOUS INSTRUCTION. 




12 



133 

though not precisely in the same sense. To illus- 
trate this difference, we will adduce a familiar ex- 
ample. Our little children are citizens of the United 
States as truly as their parents, and they derive im- 
portant benefits from their citizenship. Yet while 
they are in their minority, there are some duties 
which they are not qualified to perform, and some 
privileges which they are not entitled to enjoy. So 
though baptized children are members of the church, 
they are ecclesiastically as well as naturally, in a 
state of minority ; and the duties which they are 
competent to perform and the privileges they can 
enjoy, are such only as belong to minors. The con- 
tinuance of their ecclesiastical minority does not 
however depend on the same conditions as their po- 
litical. Whenever they possess sufficient knowledge 
to "discern the Lord's body," in the true Scriptural 
sense of this phrase, (1 Cor. 1 1 : 29,) whatever may 
be their ages, they have a right to all the privileges 
of church members, and not before; and so far as 
their age and qualifications in other respects may 
justify, they are then expected to discharge all the 
duties incumbent on members of the church in full 
communion. Before this no less than afterwards, 
they are under the "care, government and disci- 
pline" of the church, similar to those exercised over 
children in their father's house. As the instructions 
and restraints of the family are a great privilege to 
the child, so are those of the church. In neither case 
are they always esteemed to be a privilege. Re- 
fractory, ungovernable children, are impatient of pa- 



134 

rental control. But in their riper years they often 
bless God for having given them such parents. In 
like manner, they sometimes feel restive and unhappy 
as church members, under the corrective appliances 
of religion ; but when they come (as they frequently 
do) to appreciate their value, they will remember 
them with approbation and gratitude, as having been 
the means under God of checking them in their 
downward course of sin, and placing them in the 
path of life. 

As the only two sacraments authorized by the 
New Testament, viz : baptism and the Lord's supper, 
sustain an intimate relation to each other, this may 
be a suitable place to notice what that relation is, 
and in what sense infant baptism is beneficial as a 
preparation for the other christian sacrament. Both 
of these sacraments are signs and seals of the cov- 
enant of grace. Their institution was designed to 
be on God's part, a visible token of his grace and 
mercy to men through the Lord Jesus Christ; and 
their reception by us is an outward sign of our sol- 
emn recognition of his covenant and our reliance 
upon it for pardon and salvation. They differ from 
each other in that baptism is our formal reception 
of God's covenant and of that Saviour who is the 
sum and substance of it; and the Lord's supper i3 
our grateful recognition and remembrance of its 
blessings and comforts, after having previously in 
our baptism assented to and embraced it. Baptism 
is to be administered but once, because it maiks cur 
induction into the visible church, and having once 



135 

entered it we are to continue there till the end of 
life, and have no necessity for being initiated a sec- 
ond time. A repetition of our baptism would be a 
virtual admission that the taking of our oath of alle- 
giance to God once, was insufficient to bind us and 
needed renewing, or that his fidelity to us as ratified 
by the ordinance, might be called in question and 
needed additional confirmation. The Lord's supper 
is different. It is designed as a memorial of those 
blessings which were purchased by the death of 
Christ. And since it is highly useful and important 
for us to keep alive in our hearts a grateful remem- 
brance of those blessings, the frequent administra- 
tion of the ordinance is adapted to this end; and 
hence our Savior provided for its repetition by his 
followers at no distant intervals as long as they 
live. 

With regard to infants, baptism when administer- 
ed to them is just as truly a seal of the covenant of 
grace as it is to adults. The principal difference is 
that in adult baptism the candidate expresses his as- 
sent to the covenant and his reliance upon it for his 
own salvation ; whereas in infant baptism this as- 
sent is given not by the child itself but by his pa- 
rents in his behalf — they professing their belief in 
the same truths as they would in their own baptism, 
and promising to endeavor by God's assistance, to 
make their child acquainted with them and to em- 
brace them cordially for himself. Here lies the ben- 
efit of infant baptism as it stands related to the 
Lord's supper. The former from its being the ap- 
12a 



136 

pointed visible sign of church membership, would 
stiem to give all baptized persons an ecclesiastical 
right to the latter, irrespective of their age or other 
qualifications. This however does not follow ; be- 
cause the inspired record expressly enjoins upon 
communicants self examination : "Let a man exam- 
ine himself and so let him eat of that bread and 
drink of that cup." This implies that he has "arri- 
ved at the years of discretion," and that he must 
possess certain moral or rather spiritual qualifica- 
tions in order to make him a worthy communicant; 
concerning the existence of which in his own heart 
he is required to make diligent search. These qual- 
ifications are described by the phrase "knowledge to 
discern the Lord's body"; which include a competent 
theoretical knowledge of God's method of saving 
sinners through Jesus Christ, and that knowledge of 
a higher kind produced by the Holy Spirit, by which 
the recipient of the ordinance is enabled to behold 
with an eye of faith the excellency and glory of 
Christ as the Saviour of sinners and to choose him 
as the only portion of his soul.* 

*it has been affirmed that the intant children ot Jewish parents were 
church members in full communion, and were admitted at an early age 
to the Passover irrespective of any moral qualifications; and hence that 
on the principles assumed in this treatise, baptized children ought to be 
admitted now in the same way to the Lord's supper. But we think the 
ground taken above with regard to Jewish children cannot be sustained 
by facts. The most approved commentators agree that the age at which 
our Saviour came to the Passover viz : at twelve years, which is said 
(Luke 2: 42) to have been "after the custom of the feast," was the ear- 
liest time at which this was permitted according to Jewish usage; and 
that even then they were not admitted without regard to their moral 
and religious characters. In proof of this, we might adduce the opin- 



137 

Though infant baptism does not with certainty 
and in all cases secure this fitness for the Lord's sup- 
per, it does secure in some good degree, in addition 
to the prayers and religious instruction of pious pa- 
rents, that "care, government and discipline" of the 
church, which when faithfully and kindly carried out, 
according to the requirements of Christ and his 
Apostles, are eminently adapted to bring those within 
her inclosure, to seek at the Saviour's cross that 
peace of conscience which can be found no where 
else, and at the Lord's table that communion with 
him and his people which is an antepast of heaven. 
We doubt not that many while partaking of the 
Lord's supper and feasting by faith upon the heav- 
enly manna of which it may be regarded as in some 
sense an emblem, have blessed God in their hearts and 
said, "Had it not been for our early initiation by 
baptism into the school of Christ, where we were 
taught to seek his grace and fear his name, we 
should not have been here to-day enjoying such to- 
kens of his favor." 

Says the distinguished commentator Matthew 
Henry, "I cannot but take occasion to express my 

ions of Calvin, Patrick, Poole, Rosenmuller, Kuinoel, and Bloomfield. 
But we deem it sufficient to quote a passage from Dr. Giil an eminent 
Baptist commentator. "According to the maxims of the Jews," says 
he, "persons were not obliged to the duties of the law, or subject to the 
penalties of it in case of non-performance, until they were, a female, at 
the age of twelve years and one day, and a male, at the age of thirteen 
years and one day." "They were not reckoned adult members till then : 
nor then either, unless worthy persons ;" for so it is said, "He that is 
worthy is called, at thirteen years of age, a so?i of the congregation of Is~ 
rael, that is, a member of the church.' 1 ' 1 



138 

gratitude to God for my infant baptism : not only as 
it was an early admission into the visible body of 
Christ, but as it furnished my parents with a good 
argument and I trust through grace, a prevailing ar- 
gument for an early dedication of myself to God in 
my early childhood. If God has ever wrought any 
good work upon my soul, I desire with humble thank- 
fulness, to acknowledge the influence of my infant 
baptism upon it." See his Life Vol. 1st of his Com- 
mentary. 

4. Infant baptism beneficial to parents, to the 
church, and through her to mankind. 

Its beneficial tendency upon parents may be seen 
from the fact already adduced — that it makes them 
more faithful in seeking the spiritual welfare of their 
children. Parental faithfulness not only benefits the 
children but the parents also. Intercessory prayer 
is as valuable to him who offers it as to those in 
whose behalf it is offered ; and so of any other kind 
of scriptural effort for the salvation of our house- 
holds. 

Again, if infant baptism is a duty, its performance 
is well pleasing to God, and cannot fail to benefit 
those who with proper views comply with the Divine 
injunction. "In his favor is life." To the honor of 
Enoch it is recorded that "he pleased God" ; and of 
Zachariah and Elizabeth that "they walked in all 
the commandments and ordinances of the Lord 
blameless." 

And farther, infant baptism is beneficial to parents, 
by leading them to serious reflections concerning their 



139 

own spiritual condition. It involves a renewal of 
their covenant vows, which cannot be done by a 
pious parent without profitable reflections. Eut it is 
particularly beneficial in this view of the case to a 
certain class of parents. Sometimes those who have 
been baptized in their infancy and have families of 
their own, desire to present their children to God in 
baptism, though they have not made a public pro- 
fession of religion and received the sacrament of the 
Lord's supper. A request of this kind affords a fa- 
vourable opportunity to the pastor, to instruct such 
parents concerning the nature of the ordinance, the 
solemn vows they virtually make in having it ad- 
ministered to their children, and the qualifications 
requisite to enable them to make and perform these 
vows in such a manner as will be acceptable to God. 
If they are told (as they should be) that the same 
frame of mind is requsite for the proper discharge of 
this duty, as in coming to the Lord's table; that if 
they are unfit for the one, they are also for the other; 
that the ordinance is not a mere form, for the pur- 
pose of giving the child a christian name, but an act 
of religious worship, in which the parents solemnly 
profess their faith in the triune God; and that though 
it is both their dut} T and privilege to have their child- 
ren baptized, it is likewise their duty and privilege to 
come to the Lord's table ; but that in neither case 
can they do it acceptably without regenerated hearts; 
such instructions as these, given under circumstan- 
ces of so much interest to the parents, are adapted 
in a high degree to produce upon their minds a salu- 



140 

tary impression. They may be in a state of anx- 
ious inquiry, which may by this course, be ripened 
into christian experience. Or they may have met 
with a change of heart, but are prevented by vari- 
ous reasons from performing many of the duties and 
enjoying the comforts of religion. An occasion of 
this kind may be blessed of God to revive their gra- 
ces, dissipate their darkness, and influence them to 
come with joyful obedience and present both their 
children and themselves to the Lord. Or if as may 
sometimes happen, they are careless about their 
souls, will not a faithful and affectionate conversa- 
tion of this kind be well calculated to awaken, con- 
vict and convert them ? The question, what course 
ought to be pursued with regard to complying with 
the request of such parents, is answered differently 
by different persons. The instructions recommended 
in the preceding remarks, are applicable in either 
case, whether the request be granted or denied. But 
as the question has been raised, we will say con- 
cerning it, that where such parents give evidence of 
piety and consent with cordiality to the obligations 
implied in the ordinance, they ought, in our judg- 
ment, to be allowed the privilege of baptism for their 
children, though they may not see their way clear to 
come to the Lord's table ; but where they do not 
give this evidence, the ordinance should be postponed 
— not refused but postponed — and the opportunity 
thus afforded, should be improved with promptness 
and fidelity, to bring them to that state of mind 
which will render it proper at length to gratify their 



141 

wishes. If they continue thoughtless, and appear 
to have no reverence for God, and manifest no dis- 
position to perform devotional and other religious 
duties, and especially if they are immoral in their 
conduct, it will be no blessing either to them or their 
children to have the ordinance of infant baptism ad- 
ministered. They have moreover no right to claim 
it ; and hence they should be refused, unless some 
pious relative or friend who is so situated as to be 
able to carry out what he promises, will with the con- 
sent of the parents, become the child's sponsor, and 
engage to train it up "in the nurture and admonition 
of the Lord." 

Infant baptism is beneficial to the church, by exci- 
ting in the minds of her members a lively and prac- 
tical interest in the spiritual welfare of those who 
are thus committed to her special care. Let our 
adult church members feel as they ought, that the 
hundreds of young children thus solemnly introdu- 
ced to their notice, are by this act entrusted to them, 
to be prayed for, instructed and watched over ; and 
it requires no unusual discernment to perceive that 
a church composed of such members, will possess a 
vigorous, active piety ; that she will abound in good 
works, be fervent in prayer and have additions made 
to her communion from time to time, "of such as 
shall be saved." But besides its tendency to this 
end arising from the faith and zeal of the church, it 
is beneficial to her, and through her to mankind, from 
its relation to that covenant which secures the per- 
petuity and enlargement of Christ's kingdom on 



142 

earth. Every instance of infant baptism is a recog- 
nition of that covenant promise, on the fulfiment of 
which are suspended the continuance and universal 
extension of the means of grace. " What advantage 
hath the Jew, and what profit is there of circumcis- 
ion? Much everyway; chiefly because that unto 
them were committed the oracles of God." Rom. 
3:1,2. See also chap. 9: 4. While all the sur- 
rounding nations were enveloped in Pagan darkness, 
that people, by virtue of the covenant which God 
made with Abraham, of which circumcision was the 
seal, enjoyed for many hundred years the means of 
grace, and in multitudes of instances, grace itself, as 
the fruit of those means. It was likewise on the 
ground of that covenant that the inspired psalmist 
prayed for the extension of the church among the 
Gentiles. "Have respect unto the covenant; for the 
dark places of the earth are full of the habitations 
of cruelty." Ps. 74:20. The covenant promised 
that all the nations of the earth should be blessed in 
Abraham and his seed; (see Gen. 12:3, and 17 : 4,) 
and that prayer of the psalmist was a plea for the 
fulfilment of the promise contained in the covenant. 
We are the descendants of some of those for whom 
the psalmist then prayed. W^e enjoy our religious 
privileges by virtue of that covenant, and in answer 
to that prayer. We are now by adoption the child- 
ren of the covenant; and our adherence to it, as 
manifested by affixing its seal to our children, and 
performing its requirements in other respects, must 
be regarded as one of the means by which the priv- 



143 

ileges we enjoy are to be perpetuated through suc- 
ceeding generations. It is likewise a plea for the 
conversion of the heathen, which we may now urge 
as appropriately as was done at any former period. 
"Have respect to the covenant ; for the dark places 
of the earth are full of the habitations of cruelty." 
The practice of infant baptism is a continued repe- 
tition of this prayer. It is virtually saying to God, 
"O Lord, after we are dead, let the church live and 
flourish in the persons of our children and children's 
children ; ai^d by means of us and them let it be en- 
larged and extended so as to embrace within its 
pale all the families of the earth." True we could 
offer this prayer at any time ; but its connexion with 
the ordinance of christian baptism gives it peculiar 
force. If such a prayer is implied in the ordinance, 
there is also implied in it a Divine promise that the 
prayer will be heard and answered. In thus enter- 
ing into covenant with believers, God not only 
exacted a duty from them, but made a promise to 
them. Baptism is as much a seal of the covenant 
on his part as on theirs. By his direction they affix 
the seal, and the solemn contract between them is 
thereby confirmed. They pledge fidelity to him ; 
and he, on the basis of the covenant as originally 
made, secures the perpetuity and enlargement of his 
church, and makes to them individually a conditional 
promise, that if they fulfil their covenant vows, the 
church shall be perpetuated in their families and de- 
scendants. See Gen. 18 : 19. In this view of the 
case, it is impossible to estimate the extent of the 
13 



144 

benefits resulting from infant baptism. They are 
as wide as the world, and as perpetual as the course 
of time. 

IV. The time and manner in which infant baptism 
should be attended to, and the duties growing oat of 
it. 

As to the time, it should be performed without un- 
necessary delay. Under the old testament dispen- 
sation, circumcision was required to be on the eighth 
day. Before that time the child was reckoned unclean, 
and could not therefore be presented to God in that 
ordinance. See Lev. 12: 2, 3. For the same rea- 
son animals were not permitted to be offered in sa- 
crifice till they were eight days old. Lev. 22 : 27. 
This circumstance is regarded by Christians as cere- 
monial, and not to be observed now in the baptism 
of infants. This was the question which came be- 
fore the council of Carthage in the time of Cyprian 
in the third century. See pages 110 and 111 of this 
volume. An important principle is however involv- 
ed in that requirement. As the eighth day was the 
earliest time in which it could be lawfully performed, 
so that day was definitely fixed, and could not be 
postponed in ordinary circumstances, without incur- 
ring guilt. A remarkable instance of this is record- 
ed in Exodus 4 : 24-26. A son of Moses for some 
reason which is not stated, was permitted to continue 
nncircumcised after the time prescribed for the per- 
formance of this rite. The Lord was displeased with 
Moses on account of this neglect. "And it came to 
pass by the way in the inn, the Lord met him and 



145 

sought to kill him." Whether we are to understand 
some visible appearance of the Almighty, or the in- 
fliction of some sudden and violent disease, by 
which Moses' life was threatened, it is not necessary 
for us to inquire. The cause of this visitation was 
well understood by the parents of the child, and the 
rite was immediately performed ; after which the 
the Lord's chastening hand was at once withdrawn. 
This teaches us that unnecessary delay is sinful. It 
indicates a reluctance to comply with the divine in- 
junction, which cannot be otherwise than displeasing 
to God. Our children should therefore be presented 
to the Lord in baptism at as early a day after the 
their birth as circumstances will permit. A prompt 
discharge of this duty shews a willing heart ; a just 
appreciation of the ordinance as a christian privi- 
lege; and not as being in our view a small matter, a 
mere outward ceremony, which it is immaterial 
whether we attend to or not.* 



* It has been inferred by some from 2nd Chron. 31 : 14, that the long- 
est time at which circumcision could be delayed with impunity was till 
the child was three years old. That was the time of weaning him, and 
he was then brought to the house of the Lord and his name registered 
in the genealogy of the family to which he belonged. Compare the text 
just referred to with 1 Sam. 1: 22-54. If the child had not been circum- 
cised, he lost his place in the genealogy. This (as some understand it) 
is what is meant by "cutting off the uncircumcised man child from 
among the people." See Gen. 17 : 14. By this act he was excluded 
from having any part in the peculiar privileges of an Israelite. He might 
however, as is generally supposed, be circumcised voluntarily at any 
time afterwards, when old enough to act for himself, and so be restored 
to his forfeited privileges ; and it is also argued by some from Gen. 17 , 
27, that the parents might obtain his restoration by having him circum- 
cised, if not over thirteen years of age, but that if he was older than 



146 

With regard to the manner, it should be attended 
to piously, i. e., with a prayerful ', devout spirit, and a 
lively faith in God. The frame of mind indicated by 
these terms, implies that the duty be performed in 
obedience to Divine authority, and not merely be- 
cause it is the practice of the church of which we 
are members, or for the purpose of giving the child 
a name : that it be engaged in as an act of religious 
dedication of the child to God and his service, with 
an earnest petition for its speedy conversion and fu- 
ture usefulness ; and that banishing all distrust of 
God's faithfulness, strong confidence be exercised in 
him as a covenant keeping God, who according to 
his promise, will "shew mercy unto thousands [of 
generations] of them that love him and keep his 
commandments." 

The duties growing out of the ordinance relate 
both to parents and children, and also to the Church. 
Upon parents it imposes the duty of bringing up 
their families "in the nuture and admonition of the 
Lord." This implies daily prayer with and for 
them ; watching over them and restraining them from 
vice and temptation; and faithful and repeated re- 
ligious instruction ; particularly the frequent reading 
to them and by them of God's holy word. "I know 
him [Abraham] that he will command his children 
and his household after him, and they shall keep the 



this he could not receive the ordinance on the faith of his parents, but 
only by his own free choice. This may serve as a guide to parents now 
as to the age above which it is unsuitable to have their children baptiz- 
ed, except on their own profession of faith. 



13a 




FAMILY WORSHIP. 



149 

way of the Lord to do justice and judgment, that 
the Lord may bring upon Abraham that which he 
hath spoken of him." Gen. 18: 19. "And these 
words which I command thee this day shall be in 
thy heart, and thou shalt teach them diligently unto 
thy children, and thou shalt talk of them when thou 
sittest in thy house, and when thou walkest by the 
way, and when thou liest down, and when thou risest 
up." Deut. 6 : 6,7. "Correct thy son and he shall 
give thee rest; yea he shall give delight to thy soul." 
Prov. 29 : 17. "Pour out thy fury". . . ."upon the fam- 
ilies that call not on thy name." Jer. 8: 25. See 
also Ex. 20: 5, 6; Ps. 79: 1-4,6, 7; Prov. 22: 6. 
These several passages strongly inculcate the duties 
of family devotion, instruction, and restraint; and 
they teach that these duties must be performed by 
heads of families if they expect their children and 
households to be blessed. No more manifestly did 
the Divine favor rest on the house of Obededom, on 
account of his pious care of the ark, (2 Sam. 6. 12.) 
than it does in every age, on those households from 
whose altars the incense of devout worship ascends 
up daily " as a memorial before God." No more 
sure were the beneficial effects of pious instruction 
and restraint on the family of Abraham, (Gen. 18. 
19.) or of Joshua, (Josh. 24. 15.) than they are now 
on those families where the parents or others who 
are placed over them, imitate the examples of those 
holy men. , Eli neglected those duties, particularly 
the latter. " His sons made themselves vile and he 
restrained them not;" in consequence of which the 



150 

Lord caused judgments to be denounced upon his 
house forever. 1 Sam. 3: 13. The same conse- 
quences may be expected to follow similar neglects 
at the present day. " The Lord God is a jealous 
God, visiting the iniquities of the fathers upon the 
children, unto the third and fourth generat ion of 
them that hate him." What encouraging motives 
are here presented to excite christian parents to 
fidelity in the discharge of parental duties ! And 
how fearful are the evils of neglect ! 

The duties devolving on baptized children with 
reference to this ordinance, are such as the following : 
They ought in early life to devote themselves in a 
devout manner to that triune God in whose name 
they have been baptized; to endeavor to become 
qualified for and to seek a place at the Lord's table, 
to which privilege their baptism gives them in the 
sense already described, an ecclesiastical right; and 
to carry out in their lives that practical integrity, 
sound morality and true godliness, which are enjoin- 
ed in the scriptures upon all men, but are especially 
obligatory upon those who stand thus related to the 
church. 

Mr. Philip Henry, father of the celebrated com- 
mentator. Matthew Henry, prepared and taught to 
his children the following baptismal covenant : 

" I take God the Father to be my cliiefest good 
and highest end. 

I take God the Son to be my Prince and Saviour. 

I take God the Holy Ghost to be my sanctifier, 
teacher, guide and comforter. 



151 

I take the word of God to be my rule in all my 
actions. 

And the people of God to be my people in all 
conditions. 

I do likewise devote and dedicate unto the Lord, 
my whole self, all I am, all I have, and all I can do. 

And this I do deliberately, sincerely, freely and 
forever." 

Each of his children was required to repeat this 
covenant every Lord's dav, the father putting his 
amen to it, and sometimes adding, " So say, and so 
do, and you are made forever." 

Let all baptized children adopt this covenant as 
their own. Let them renew it in a solemn and de- 
vout manner at short intervals. We can assure them 
that if they " so say and so do, they are made forever." 

The church has likewise important duties to per- 
form with reference to this ordinance. The proper 
ecclesiastical authorities should see that the members 
do not neglect or unneccessarily postpone the ordi- 
nance; that parents are faithful in fulfilling their 
covenant engagements to their children, entered into 
at their baptism; that baptized children are properly 
cared for, instructed and catechized, encouraged to 
attend the house of God, Sabbath Schools, &c, and 
if orphans, be provided with suitable homes where 
their religious education will be secured. The "care, 
government and discipline " of the church, as exer- 
cised over them, should be parental rather than ju- 
dicial ; consisting of kind, christian counsels, admo- 
nitions and reproofs ; not of charges officially pre- 



152 

fered, and succeeded by the usual forms of legal 
process. Should such results as are desired and 
hoped for not be realized, a sound discretion must 
be exercised as to what farther steps may in due 
time be required under the circumstances of the case. 
But if, as we have seen, the minority of a child in 
his father's house, furnishes a suitable illustration of 
the relation of baptized children to the church ; the 
proper treatment of a child by his father for neglect 
of duty, will serve to illustrate the appropriate dis- 
cipline of the church in such an event. A parent 
will bear long with an undutiful son, and endeavor 
by assiduous and protracted efforts to reclaim him 
from his sinful course, before he proceeds to disown 
him ; and when he feels constrained to adopt so se- 
vere a measure, his purpose is carried into effect not 
by a formal, much less a public exclusion from the 
family circle ; but by a silent withdrawal of paren- 
tal favor. With a forbearance and tenderness simi- 
lar to this, according to our opinion, should be the 
treatment of baptized children. 

Again, this class of church members ought to re- 
ceive the special attention of their pastor. When 
Moses had written the law he delivered it to the 
priests, the sons of Levi, and commanded them, say- 
ing, " Gather the people together on the year of re- 
lease, men women and children, and read the law 
unto them, that they may hear, and that they may 
learn, and fear the Lord," &c. Deut. 31 : 9-13. So 
it should be now. In the injunction of our Saviour 
to Peter, "Feed my sheep, feed my lambs," we are 



153 

taught that under the new testament dispensation, 
the spiritual supervision of children, as well as others, 
is committed to ministers of the gospel, as a part of 
their official work. In addition to the opportunities 
for doing them good which occur almost daily, and 
always every Sabbath, they may with great advan- 
tage have stated seasons, (say previous to each com- 
munion,) to assemble them together, and address 
them particularly concerning their privileges, obliga- 
tions and duties. The regular and faithful catechis- 
ing of children depends also in a great degree upon 
the importance attached to it and the interest mani- 
fested in it by pastors. The duty of imparting this 
form of instruction primarily belongs to parents ; and 
where circumstances are such as to render it expe- 
dient, teachers in Sabbath Schools, as well as other 
schools, may properly engage in it. But it is very 
apt to be neglected or attended to irregularly, even 
in the family, unless parents are occasionally re- 
minded of their duty from the pulpit; and it affords 
them much encouragement to punctuality and fidel- 
ity, as well as exerts a favorable influence on the 
minds of the children, to have their pastors at stated 
periods and as often as practicable, engage person- 
ally in the work of catechizing ; so far, at least, as 
to learn what proficiency has been made, and to se- 
cure among the people, old and young, a lively and 
continued interest in the exercise. All the reformed 
churches had their catechisms. In the preface of 
one of those penned by Luther,* he says, " The du- 

*Luther wrote two — a larger and shorter. 



154 

ty of the faithful and watchful father demands, that 
once a week in the least, he should make trial by exa- 
mination of his children and family, and discover 
what they understand or have learnt; solemnly con- 
straining them, in case of ignorance, to learn these 
things thoroughly." To ministers he says, "I there- 
fore beseech and conjure all you, who are pastors 
and preachers, that you solemnly discharge your 
duty, and take care of the people committed to you 
by God. And this you will best do, by joining us in 
inculcating this catechism every where, and espe- 
cially on the young." Calvin's catechism was exten- 
sively circulated, both on the continent and in Eng- 
land and Scotland. In France it was publicly ex- 
pounded by order of the national Synod. His own 
estimate of the importance of this mode of instruc- 
tion is expressed in the following most decided lan- 
guage : " The church of God cannot be without a 
catechism ; for therein the true seed of doctrine is 
to be contained, from which at length the pure and 
seasonable harvest will be matured, and from this 
the seed may be multiplied abundantly." Before 
the close of that century a catechism was penned 
with scripture proofs, by a committee appointed for 
this purpose, by the General Assembly of the church 
of Scotland, which was ordered to be used in fami- 
lies and schools ; and pastors were especially charged 
with the duty of placing it in the hands of the people, 
and also of examining, prior to each communion, as 
to their proficiency. At a later period, (A. D. 1639) 
they were enjoined to have catechising in some 



155 

part of the parish every week. This was four years 
before the meeting of that famous assembly of Di- 
vines at Westminster, one of the fruits of which was 
the production of a catechism, which for accuracy 
and precision, simplicity and perspicuity, stands un- 
rivaled among all similar productions in any age of 
the world. Let it have a place in every family and 
be treasured up in the memories of all our children. 
Next to the study of the bible, scarcely any thing 
will be found more valuable. 

Once more; the private members of the church 
ought to take a special interest in these lambs of the 
flock. Their baptism was a particular introduction 
to the friendly and christian attention of the Lord's 
people. It was a virtual request for their prayers 
and counsels. Above all, it was a solemn injunction 
addressed to each of the members of the church by 
the Lord of the covenant, in whose name the ordi- 
nance was administered, saying, " Give ear, O my 
people " — hide not from these children whom I here- 
by commit to thee, what you "have heard and 
known" — "showing to the generation to come the 
praises of the Lord, and his strength, and his won- 
derful works that he hath done" — "that the genera 
tions to come may know them, even the children 
which shall be born; who shall arise and declare 
them to their children, that they may set their hope 
in God, and not forget the works of God, but keep his 
commandments." See Ps. 78: 1-7; and Home's 
commentary on the same. As is taught in that pas- 
sage, it is by the use of means such as these, em- 
14 



156 

ployed not only by parents, but also by the members 
of the church, with reference to the rising genera- 
tion, and particularly with those youth and children 
whom God, by their baptism, has brought into so 
near relation to us, that the church is to be enlarged 
and perpetuated. The faithful "christian nurture" 
of the present generation, will secure, as a general 
rule, according to the Divine arrangement, the pro- 
per training of the next, and so on in successive 
ages, till the arrival of that happy period when " they 
shall not teach every man his neighbor, and every 
man his brother, saying know the Lord : for all 
shall know him, from the least to the greatest." 

Christian reader ! allow me to offer a few words 
of exhortation. Are you a parent? do not neglect 
the religious instruction of your children. You ma- 
nifest an ardent desire for their temporal prosperity ; 
why not for their eternal? In their infancy you 
dandle them on the knee of parental fondness, and 
watch over their welfare by day and by night; but 
how many prayers are recorded in heaven which you 
have offered up in their behalf? In their early child- 
hood, you teach them to lisp the endearing names 
of father and mother, and notice with intense inte- 
rest their growth, both of body and mind ; but how 
much have you taught them concerning their Father 
in heaven, and the importance of giving their hearts 
to him ? In their youth, all your tender anxieties 
are called into action for their intellectual improve- 
ment and their elevation in society ; but how many 
earnest longings have you felt for their improvement 



157 

in Divine knowledge and their elevation to God's 
right hand? Which in your estimation is the more 
important ? that your children should become learn- 
ed and honorable in this world? or that they should 
become pious? that they acquire large estates and 
luxuriate in the abundance and splendor of wealth? 
or become heirs of the kingdom of God ? If the 
latter, then act accordingly. Feel as strongly, and 
act as constantly and efficiently for the promotion of 
their spiritual good as most parents do for their tem- 
poral welfare, and we are authorized to assure you 
God will bless and save them. Adopt the opposite 
course, and though they may even then be converted, 
you will have much reason to fear a different result, 
and that in the day of final account their blood will 
be required at your hands. 

Are you an officer or a private member of the 
church? or a minister of the gospel? Remember 
that the youth and children of the present genera- 
tion are the germs of the future church; and that 
the character and even the existence of the church 
in time to come, will therefore depend upon the faith- 
ful and successful employment of the means which 
God has appointed for the conversion of those now 
entering upon the stage of life. Next to parents, 
you are responsible to God for the part you take in 
forming their religious characters. The church is, 
in an important sense, a school; baptized children 
are "disciples" or learners in this school; and you, 
in your appropriate places, are to perform the office 
of instructors ; " teaching them to observe all things 



158 

whatsoever Christ has commanded you." Fulfil 
your trust with fidelity, and " your labor will not be 
in vain in the Lord." 

Baptized children ! Endeavor, I beseech you, to 
appreciate and improve the privilege you enjoy of 
being members of the church of Christ. Though 
this relation was formed, not by your own act, but 
by that of your parents, it should be prized no less 
on this account. You had no agency in your being 
born rational beings, and not brutes ; yet you regard 
this as a circumstance demanding your warmest 
gratitude. You became citizens of the United 
States of America, without your agency; and yet 
you rejoice in that good Providence, which has thus 
distinguished you from millions of mankind, born 
under despotic civil governments, or what is far 
worse, in countries unblessed by the glorious gospel. 
So it was a great favor to you, that as soon as you 
began to live in this sinful world — yourselves being 
sinners — your parents besought, in your behalf, the 
grace of God to deliver you from sin, and caused 
you by your baptism, to be encircled as it were, with 
the bow of his holy covenant. 

Take heed that you despise not your birth-right. 
By this course Esau lost his father's dying benedic- 
tion ; and by a similar course many a youth since 
has lost a much greater blessing, viz : the saving 
grace of God, and the everlasting inheritance of his 
redeemed people. What a bitter lamentation did 
Esau send up into his father's ears, when he discov- 
ered his folly ! but it was too late. " He found no 



159 

place for repentance," [no disposition in his father 
to change his purpose J " though he sought it care- 
fully with tears." Such will be your doom ere long, 
if you " neglect this great salvation." Be not asham- 
ed of your relation to the church, nor unmindful of 
the obligations which are thereby devolved upon you. 
Remember that you " are bound to perform all the 
duties of church members." To this end, secure 
without delay the renewal of your hearts ; which 
was the primary object desired and hoped for as the 
result of your infant membership. Having by Di- 
vine grace obtained this, all other religious and mo- 
ral duties which are required of you, will be per- 
formed cheerfully, nay, with the greatest delight. 
God will bless and honor you on earth, and receive 
you after death, to a more glorious membership in 
the "church of the first born, which are written in 
heaven." 

14a 



ERRATA. 

Two forms, extending from the 59th to the 82d 
page, passed through the press in the author's ab- 
sence, in consequence of which more typographical 
errors appear there than in other portions of the book. 
Three of the most glaring the reader will please cor- 
rect, viz: Erase the lettej " S " in the word " days " 
over the cut, page 68, and the letter " d " in the word 
' : intimated " at the top of page 79, and change " R " 
into " P " in the word " Ret. " towards the bottom of 
page 73. 



CONTENTS 

OF THE SEVERAL PARTS; 

TOGETHER WITH QUESTIONS FOR THE USE OF PARENTS IN 

INSTRUCTING THEIR CHILDREN. FOR THE ANSWERS, 

REFERENCE IS MADE TO THE PAGES WHEEE 

THEY MAY BE FOUND. 

PAGE. 

PART I. The Scriptural mode of administering Baptism. 7 

What is essential to the valid administration of Christian baptism? 7 

Is any particular mode of applying water essential to its validity? 7 

What are the two modes in use among christians? 7 

Which of them is the more scriptural? 7 

1. Baptism of Christ. 7 
Was Christ's baptism intended as an example for us? 8 
May not his baptism furnish some evidence as to the proper 

mode of administering it? 8 

What mode does it favor most ; immersion or sprinkling? 8 

Can you state the argument in favor of sprinkling founded on 

Christ's baptism? 9 

Will you give more at length the scripture proof that this argu- 
ment is sound and conclusive? 9-16 
First adduce the proof that Christ's baptism was a part of the 
ceremony by which he was inducted into his priestly office ; 
page 10, and note page 57 ; and secondly that the priests were 
sprinkled with water, as a part of their induction into office. 14-15 
Do these facts render it highly probable if not certain that 

Christ was baptized by sprinkling? 16 

Is the argument weakened by the fact of his going down into 

the water? 16 

How is his baptism represented in ancient engravings? 11 

How early is the date of the oldest engraving of this kind which 

is known to be extant? 11 

2. Baptism of the Eunuch. 

Where is the eunuch's baptism recorded? 17 



162 



What portion of scripture wag he reading when Philip entered 
his chariot? 17 

What is said as to the manner in which Philip expounded that 
prophecy to him? 17-18 

What proof is there that he said anything in his discourse 
about baptism? 18 

What part of the prophecy from which he was speaking would 
furnish a suitable text for him to discourse on this subject? 18 

What is the import of those words, " So shall he sprinkle many 
nations? " 21 

What do they prove concerning the mode in which Philip bap- 
tized the eunuch? 21-22 

3. Other instances of Baptism recorded in Scripture. 22 
Where were the three thousand who were converted on the day 

of Pentecost? 22 

Did they leave the house where they were assembled in order 

to receive baptism? 23 

Was not Paul also baptized in the house? 22 

How was it with Cornelius and his friends? 22 

Where were the jailor and his household baptized? 22 

If they were all baptized in the house, is it at all probable that 

they were immersed? 22 

Do we read of a single instance in which the converts left the 

place where they were converted in order to receive baptism? 23 

What does this prove concerning the mode? 23 

In baptising Lydia and her household did not the candidates go 

to a river side in order to have the ordinance administered? 

or were they not there already previous to and at the time of 
• Lydia's conversion? 23-24 

For what purpose did the Jews resort to that place? 23-24 

What is the import of the phrase, " where prayer is wont to be 

made? " 24 

Does the circumstance of their being baptized there afford any 

evidence in favor of immersion? 24 

4. Evidence derived from Scripture facts and customs. 24 
Where were the Israelites baptized unto Moses? 27 
What analogy is there between that and chrisiian baptism? 27 
How does it appear that we can with propriety use the one to 

illustrate the other? 27 

By what mode were the Israelites baptized in the cloud and in 
the sea? 27-28 



163 



PAGE. 

Are the Jewish purifications called baptisms? 28 

Were they performed by Divine appointment? 28 

By what mode were they generally performed? 29 

5. Evidence from the blood of Christ and the influences of the 

Holy Spirit. 29 
What is Christ's blood called ? 29 
What is the origin of this phraseology ? 29 
What does it represent ? 29 
Does baptism represent the same thing ? 29 
What proof does this furnish in favor of sprinkling ? 29 
Plow are the influences of the Holy Spirit represented in Scrip- 
ture ? 29 
Does the term pour, which sometimes occurs with reference to 
those influences, differ materially in sense from the word 
sprinkle ? Note, 29 
Are both words employed to describe the influences of the Ho- 
ly Spirit ? 30 
Are these influences called baptism, with reference to the de- 
scent of the Spirit on the day of Pentecost ? 30 
How then is it probable that this ordinance which was the sym- 
bol ol those influences, was administesed at that time ? 30 
What is the design of baptism ? 30 
Can you adduce proof of this from the Scriptures ? 30-33 
What argument is derived from this in favor of sprinkling or 
pouring ? 33 

6. The word Baptize considered. 33 
What is the primary, radical sense of the word baptize ? 34 
From what circumstance did it come to be used in the sense of 

dip or immerse ? 34 

May it be used with equal propriety where dipping is out of the 

question ? 34 

What other way is there of ascertaining its meaning besides 

the etymology of the word ? 34 

If it means uniformly to immerse, could it with propriety havs 

been employed to represent the Jewish purifications? or to 

describe the influences of the Holy Spirit ? 34, 35 

How were the Jewish purifications generally performed ? 34 

Are not the influences of the Holy Spirit always described by 

terms which denote pouring or sprinkling? and never by 

those which signify immersion ? 35 



164 



PAGE. 



What evidence does Christ's baptism afford as to the import of 
the word baptize ? 35 

Did Christ sanction the practice of immersion in religious puri- 
fications ? 35, 36 

How does this bear on the meaning of the word baptize ? 35, 36 

In using other words to express the same things which are rep- 
resented by baptism, do the sacred writers use those which 
signify immerse ? 36 

Does the word immerse ever occur in the bible ? 36 

Does the word dip ever occur ? 36 

In what way is it employed where the word is found ? 36 

Is there an exception to this ? 36 

In the case of Naaman, which is the only exception, is it clear 

that he immersed his whole body I 36 

How often do the words sprinkle, pour, drop, distil, shed, &c, 
occur in the bible, in passages having a bearing on this sub- 
ject ? 36, 37 

What do these facts prove as to the meaning of the word bap- 
tize ? 37 
7. The phrases went down into the water, d/C. 37 

Do not learned men say that the words translated into and out of, 
are consistent with the idea that the persons baptized receiv- 
ed the ordinance by the side of the water ? 37 

Allowing the words all the force given them by the English 
words into and out of, is the evidence for immersion regarded 
even by immersionists themselves as amounting to anything 
more than probability ? 38 

Can no good reason be given why Philip and the Eunich went 
down into the water without supposing that the eunich was 
immersed ? 88 

May not a sufficient reason be assigned why Christ went into 
the Jordan except to be immersed ? 38 

Suppose we could show no reason, would this weigh anything 
against the proof already adduced that Christ and the eunich 
were baptized by sprinkling ? 39 

Is the phrase "in Jordan" any stronger in favor of immersion 

than into and out of? 39 

If Christ was baptized " in Jordan," and yet was sprinkled ; is 
it not probable that the multitudes whom John baptized in 
Jordan, followed their Saviour's example in this respect, and 
were sprinkled too ? 39 



165 



Does John's baptizing in Enon because there was much water 
there prove that he immersed ? 39 

For what purpose was much water needed unless for immer- 
sion ? 39 

At the time John was baptizing in Enon, where were Christ 
and his disciples baptizing ? 40 

Did they baptize great numbers ? 40 

Is there any proof that there was much water in the place 
where they baptized ? 40 

Admitting however the special convenience of much water, and 
even its close connexion with the ordinance of baptism, was 
there nothing in the religious purifications of the Jews, going 
to shew that a free use was probably made of water as a 
preparation for the ordinance of baptism ? 40 

In the Jewish purifications and in their solemn approaches to 
God what were they required to do ? 40 

Why was this previous bathing reqnired ? and also the washing 
or changing of their garments ? 40 

Was this previous bathing a part of the religious purification 

which succeeded, or only a preparation for it ? 40 

Was the sprinkling which followed essential, without which 
the other passed for nothing ? 40 

What does this shew concerning the use of much water in 
John's baptism, and how does it bear on the subject of sprink- 
ling ? 41 

How far is this view of the subject confirmed by the represen- 
tations of christian baptism found in ancient engravings ? 41 

What clue does it give, as to the manner in which baptism by 
immersion was probably introduced into the church ? 42 

Does the phrase, "one Lord, one faith, one baptism, refer to the 
mode of administering baptism ? 42 

Suppose reference be had to the mode, would it prove that im- 
mersion is the only proper mode ? or would it not rather prove 
that sprinkling is ? 42 

What is the true meaning of the passage ? 43 

In the phrase " having our bodies washed with pure water, " 
does the word vashed, decide any thing as to the mode ? 43 

Is it as consistent with sprinkling or pouring, as immersion ? 43 

What light is thrown upon its meaning in this place by the pre- 
ceding clause, "having our hearts sprinkled from an evil con- 
science ? 43 



166 



How will you explain the word bodies consistently with the idea 

of sprinkling ? 44 

Can you give an example in scripture where the body is said to 
be annointed though this had been done to the head only ? 44 

"Why is the head by a figure of speech spoken of as the body ? 44 

What does this show as to the proper place of applying the wa- 
ter in baptism ? 44 

Suppose the term bodies be taken in the widest sense, may not 
water poured on the head be said in strict propriety of speech 
to wash the body, by its flowing down upon it ? especially 
when a religious and not a physical washing is intended ? 44 

Give an example in Scripture analogous to this. 44 

8. A consideration of the phrase "buried with him by baptism.' 1 '' 45 

Does this shew that Christ was immersed ? 45 

Is Christ's baptism referred to at all in these words ? 45 

Is the imagery here employed derived from the Jordan, or from 
Christ's cross and sepulchre ? 45 

Are Christ's sufferings at the close of his life sometimes called 

a baptism ? 45 

May not the words furnish some evidence as to the design of 
baptism ? and so prove immersion by the analogy of the case ? 46 

If baptism was designed to represent Chrit's burial and resur- 
rection, what propriety was there of their practicing the rite, 
as was done, for several years, before the events typified by it 
had taken place ? or of continuing the type as a standing or- 
dinance in the Church, after the occurrence of those events ? 46 

If it was a mere memorial of those events, how does it differ 
from the Lord's Supper which was instituted for this express 
purpose ? 46 

Does this phrase prove that the Roman and Colossian christians 
were baptized by immersion ? and if it does, will it shew that 
this was the only primitive mode ? 49 

Is it not probable that no particular mode of baptism is referred 
to, but only its nature and import ? 49 

How can this be made to appear ? 49, 50 

What resemblance has any mode of baptism to Christ's agony 

and death ? 50 

Does any mode of baptism resemble in a good degree the an- 
cient mode of burial among the Jews ? 50 

What other terms are employed going to prove that no refer- 
ence is had to the mode ? 50 



167 



Suppose the nature of the obligations of baptism be referred to 
and not the mode, are the allusions to Christ s burial and re- 
surrection appropriate and forcible? 53-54 

What is necessary to be proved by our Baptist brethren before 
they can justify the exclusive ground they have assumed? 54 

What amount of proof is sufficient to sustain the ground of those 
who prefer and practice sprinkling as being a more scriptural 
mode? 54-55 

Suppose it were necessary to assume the position that only one 
mode is valid ; for which mode have we the more proof from 
scripture, sprinkling or immersion? 56 

How ought we to feel and act towards those who differ from us 
on this subject? 56 

PART II. Infant Baptism. 59 

Is it necessary in order to r rove this doctrine conclusively that 
it should be enjoined by an express positive precept? 59 

Is not a duty as binding if taught by necessary inference as by 
positive law? 59 

By which of these modes do we ascertain the Divine will with 
respect to the observance of the first day of the week as the 
christian Sabbath? 59 

Is not this kind of evidence, as it relates to the Sabbath, regard- 
ed as satisfactory by christians in general? 59 

Is the proof for infant baptism positive or inferential? 59-60 

What is the foundation principle on which the doctrine of in- 
fant baptism rests? Ans. Infant church-membership. 60 

Have we not positive precept for infant church membership? 60 

Does not infant baptism clearly follow from this? 60 

1. Infant Baptism proved from the identity of the Old and 
New Testament Chxirch, and the Membership of Infants in 
the former. 61 

How do the scriptures uniformly speak of the church? in the 
singular number or plural? 61 

Do they not use this language when speaking of the church in 
different ages of the world? and in such a manner as to con- 
vey the idea that they are always speaking of the same body? 61 

At what time was the church commenced? Note. 62 

When did it assume a form which in one peculiar feature relat- 
ing to households, God designed should be perpetual? 61-62 
Who were embraced in the covenant which God made with 
Abraham? 62 
15 



168 



TAGE. 



Was that covenant the same kind of bond as that which unites 

together the christian church? 62 

How do you prove that the Abrahamic covenant was a bond of 

ecclesiastical and not of political or civil union? 62 

How many years had the covenant been made when the descen- 
dants of Abraham became a nation? 62 
Did not the covenant require of adults who entered into it the 
same profession of faith as is required of an adult now when 
he unites with the christian church? 65 
Was not the promise contained in that covenant substantially 

the same as that which is found in the new testament? 65 

Was the Abrahamic covenant done away by the national cove- 
nant made at Sinai? 65-66 
How did the latter differ from the former? 66 
How did the introduction of the gospel dispensation affect the 
covenant made with Abraham? Ans. It was a fulfilment 
and confirmation of it. 66-69 
Did not the covenant have respect toChriot? Ans. It was con- 
firmed in Christ— it was the gospel of Christ preached to 
Abraham— and by faith in its promise he saw Christ's day 
and was glad. 69 
When Christ expelled the Jews as a people from the church, did 
he tell them that he would form another and a different 
church, to be composed of believing Gentiles? or did he not 
say that the same kingdom, the privileges of which they then 
enjoyed, should be given to the Gentiles? 69-70 
Under what figure does Paul speak of the church in the 11th 

chapter of Romans? TO 

Who were represented by the natural branches? 70 

Who by those wild by nature? 70 

Were all of the natural branches broken off, or only some of 

them? 70 

What continued to be the standing of those branches, i. e. those 
believing Jews, who were not broken off? Did they not re- 
tain their place in the same church of which they were mem- 
bers before Christ's advent? 70 
When the Jews who are now unbelievers shall be converted to 
Christ, will they not be graffed into the same olive tree with 
the believing Jews who had not been broken off? 70 
When the Jews who are now unbelievers shall be converted to 
Christ, will they not be graffed into the same olive tree from 



PAG* 




70 


7a 


-71 




71 




71 


71- 


-72 



169 



which they were formerly broken oft"? 

What do all these facts prove concerning the old and new tes- 
tament church? 

How does the identity of the church under the old and new tes- 
tament dispensation prove the doctrine of infant baptism? 

2. Infant Baptism proved from Christ's treatment of little 
children. 

Is it certain that those children who were brought to Christ 
were very young? 

What are the words which teach the right of such children to 
receive baptism? 72 

What is meant by the words kingdom of heaven and kingdom 
of God, as here used? 72 

What proof can you adduce that Christ meant by this phrase 
the visible church under the gospel dispensation? Three ar- 
guments are given — let them be all noticed. 73-71 

Did not Christ say then, in effect, that little children would be 
members of the christian church? and if members have they 
not a right to receive baptism? 74 

Was not Christ's blessing them a farther recognition of their 
church membership? and consequently of their right to chris- 
tian baptism? 74-73 

Suppose the words "of such is the kingdom of heaven 1 ' be re- 
garded as referring to the kingdom of glory ; do they not still 
furnish a good argument in favor of infant baptism? 76 

3. Infant Baptism proved from our Saviour's last commission 
and the teaching and practice of the Apostles in acting un- 
der it. 79 

Does the last commission of Christ to his Apostles say anything 
about infants? or does it not refer to adults only? 79 

Can the words of the commission when taken by themselves 
be properly adduced either for or against infant baptism? 79-SO 

Does it follow because adults are required to believe previous to 
their baptism, that this is also required of infants before they 
are entitled to this ordinance? 79 

Does the circumstance that Christ omitted to mention infanta 
in the commission prove anything against their baptism? 80 

Can any good reason be assigned for Christ's omitting to men- 
tion them except one which decidedly favors infant bap- 
tism? 80 

Was it necessary to mention infants in that commission in or- 



170 



PAGE. 

dcr to authorize their baptism? 80 

Can you give any reasons for believing that the Apostles would 
understand Christ's omitting to mention infants as a virtual 
command to baptize them? Three reasons are given for 
this — let none of them be overlooked. 80-81 

Is it not fair to conclude that if Christ had designed io exclude 
infants from baptism he would have expressly excepted them 
in that commission? 82 

When Peter, acting under that commission, exhorted the peo- 
ple on the day of Pentecost to repent and be baptized, what 
reason did he urge? 82 

Did not the promise quoted from the prophet Joel have a further 
reference to the promise contained in the Abrahamic cove- 
nant? If so, how is it proved? 82-83 

What if meant by the word children, as here used? 83-84 

If Peter meant the same by children as was meant by the word 
seed in the Abrahamic covenant, would not the people under- 
stand him to teach that under the gospel dispensation their 
church privileges would not be abridged? but would be the 
same with respect to their families as they were under the old 
testament dispensation? i. e. that upon their believing in 
Christ their children as well as themselves would be entitled 
to baptism? 84 

Do not the words "afar off,' 1 immediately following, corrobo- 
rate this view of the subject? if so, can you explain how? 84-85 

V\ hen Paul wrote to the Corinthian church concerning the pro- 
priety of a husband and wife's continuing to live together, 
one of them being a christian and the other a heathen, what 
reason did he give why they should do it? 85-86 

What did he mean by the terms unclean and holy, as applied to 
their children? 86 

Can you adduce scripture proofs to show that this is the sense 

of the words? 87 

If the word unclean means some thing which could not be de- 
voted to God, and the word holy, that which might be devot- 
ed, how does this show that Paul intended to teach from it the 
privilege of christian parents to present their children to God 
in baptism? 87 

Was not baptism designed in part as a symbol of dedication to 
God? 87 



171 



What different interpretation has been given by some to these 
words? 87 

Can you show this to be incorrect? 87-88 

In carrying into practice our Saviour's last commission to bap- 
tize, how did Paul proceed in the case of Lydia? 88 

Who was Lydia? a native Jewess or a proselyte? 8S 

In introducing proselytes into the Jewish church were not chil- 
dren baptized on the faith of their parents? 83 

Suppose the record of the baptism of Lydia and her household 
had been designed to narrate their reception as proselytes into 
the Jewish church, could there be any doubt of the baptism 
of the children or domestics upon her faith? 91 

Does not the word me, in the words addressed by Lydia to Paul, 
show that she alone believed, and that her household were 
baptized, not on their own faith, but hers? 91 

What is the record of the Apostle's proceeding in the baptism of 

the jailor and his household? 91 

Were not some, if not all, of the members of his family old 
enough to receive religious instruction? 92 

Does this prove that they were baptized on their own profession 
of faith? or is it not sufficiently evident from the circumstan- 
ces that they received baptism on the faith of the jailor? 92 

What are the circumstances which go to establish this? There 

are two, let them be particularly noticed. 92-95 

Does it weaken the evidence in favor of household baptism that 
the examples of it recorded in scripture are so few? 95-96 

Are the cases on record opposed by any principles or facts-of an 

opposite character? 96 

Do not these examples illustrate the principles which have 
been established? and are they not corroborated by other his- 
torical facts alluded to in the bible and in ecclesiastical his- 
tory? 96 
4, Infant Baptism proved from the history of proselyte baptism 
among the Jews, and the early history of baptism in the christian 
church. 96 

Was baptism practiced before the christian era? if so, at how 
early a period? This question is answered in several partic- 
ulars, which see. 96-98 

Was infant baptism practiced prior to Christ's advent? if so, 
under what circumstances? For an answer to this see No. 7 
of the particulars just referred to. 98-101 

15a 



172 



PAGE. 



What is the argument from this in favor of infant baptism now? 
This is answered in three particulars, to all which we invite 
special attention. 101-103 

In the case of proselyte baptism, was circumcision practiced 

also at the same time in connexion with it? 103 

Was not circumcision laid aside by Gentile believers after the 
coming of Christ and baptism alone continued without the 
former? if so, why? 103-1C-1 

Did not the believing Jews after they embraced Chrtst continue 
to practice infant circumcision for some time under the sanc- 
tion of the Apostles? if so, why was this permitted? 104.-1C5 

What do these facts prove with regard to the practice of infant 
baptism in the Gentile churches ; and also with regard to the 
doctrine of infant membership in the churches composed of 
Jews? 106 

In the controversy between Jewish and Gentile believers about 
circumcision, did the question in dispute relate to the church 
membership of children, or only to the disuse of that particu- 
lar rite? 106 

If the Gentile churches had not maintained the doctrine of in- 
fant membership by baptizing their children, would not dieir 
Jewish brethren most certainly have called them to account? 106-107 

From the record found in the Acts of the Apostles does there 
not appear to have existed perfect harmony of sentiment be- 
tween the Jewish and Gentile churches on this point? 108-1C9 

How can you account for Jewish believers gradually laying 
aside circumcision and practicing baptism except on the sup- 
position that they came at length to see that baptism took, 
the place of circumcision, and was to be administered as the 
other had been ; i. e. to children as well as adults? It cannot 
be accounted for in any other way. . 10S-109 

After the death of the Apostles, do we learn from ecclesiasti- 
cal history that infant baptism was practiced? and that those 
wdro practiced it regarded themselves as acting in accordance 
with Apostolic example? 109-111 

What testimonies are recorded in favor of it by eminent chris- 
tian fathers during the first three centuries? 109-110 

Have we any proof that a single individual of any note opposed 

it during that period? ii" so, on what ground? 110 

Can you now recapitulate in a brief manner the arguments 

which have been adduced in favor of infant baptism? 111-113 

In order to invalidate these arguments, is it sufficient to quote 



173 



those texts of scripture which relate to believer's bap- 
tism? 113 

Do not pedo-baptists, i. e. those who baptize children, hold to 

believer's baptism as well as their baptist brethren? 113-114 

What must be proved by those who are opposed to infant bap- 
tism before they can overthrow it? 114-115 

Ought we not to treat with respect and kindness those who dif- 
fer from us on this subject? 116 

Should our christian chanty be manifested by attaching small 
importance to this doctrine? or acting as though it were a 
matter of indifference? if not, how? 116 

PART III. Importance of Christian Baptism 119 

What are the principal points which it is proposed to discuss in 
this part? 119 

1. Baptism not a saving ordinance. 119 
What passages of scripture are chiefly relied upon as proof- 
texts by those who hold that baptism when rightly adminis- 
tered always.conveys grace to the person baptized? 119 

Do those texts prove this doctrine? 120-121 

What is the true exposition of those passages? 120-121 

By what considerations can you disprove the doctrine that wa- 
ter baptism is always saving? The four arguments first given 
are designed to refute the doctrine with regard to adults. Let 
these arguments be duly considered. 121-122 

What is the real question at issue when we speak of the bap- 
tismal regeneration oi infants? 123 

Do the scriptures any where give authority to any mere man to 
impart grace to an infant by virtue of his office as a minister 
of the Gospel? 123 

Do they teach that the saving influences of the Holy Spirit are 
invariably communicated through this ordinance? 123-124 

May not this sometimes occur? and would it not occur more 
frequently if parents in presenting their children to God exer- 
cised stronger faith? 124 

What reasons can you assign why it does not occur always? 

Three reasons are given, to all of which we invite attention. 124 

2. The baptism of believers a seal of a public profession of 
religion. 125 

What evidence can you give from the scriptures that adult bap- 
tism involves in it a public profession of faith in Christ? 125 
Is it a duty for believers to make a public profession of religion? 125 
Suppose a person refuses to perform this duty through shame 



174 



to acknowledge Christ before men ; can he reasonably expect 

to reach heaven? 125-126 

Suppose then he refuses to be baptized for the same reason ; in 
what light does this view of the case present the importance 
of baptism as connected with our salvation? 125-126 

Does baptism imply an assent to the cardinal doctrines of the 
bible? 126 

What doctrines in particular do we express our belief in when 
we receive christian baptism? 126 

Hovv does baptism operate as an incentive to a holy life? 126-127 

3. Benefits of Infant Baptism. 127 

How does baptism benefit a little child who, it may be, is so 
young when it is administered that he is unconscious of the 
transaction? Three answers are given, which we commend 
to the candid and serious consideration of the reader. 127-130 

If the ignorance of the child prevents his receiving benefit from 
the transaction, will it not follow that infants cannot be 
saved? 128 

If infants are capable of being saved, are they not capable of 

deriving benefit from the means of salvation? 128 

Is not one of these means their solemn dedication to God by 
pious parents? 128 

Though infants cannot act intelligently and understandingly, 
cannot their parents act thus? 128 

If infant baptism is an ordinance of God, is it not pleasing to 

him when parents attend to it? 128 

Is it ever a useless or vain thing for us to serve God? 128 

Will not God be more likely to bless those children whose pa- 
rents devoutly and prayerfully recognize his holy covenant in 
such a way as pleases him, than he will if their parents ma- 
nifest a different spirit and pursue a different course? 128 

Did not Samuel receive benefit from his early dedication to 
God? 129 

Will you give some account of Samuel's character aj^d life? 129 

After the child becomes old enough to be instructed, does not the 
promise made by his parents at his baptism, operate as a 
strong motive to make them faithful in instructing him? 129 

Did not the covenant relation of the Jews to God influence 
them to diligence in teaching their children the holy scrip- 
tures? 130 

Is it not beneficial to children to be brought into a close and 
tender relation to the church? 130 



175 



What is the relation which baptized children sustains to the 
church? 13° 

Are they members of the church in the same sense as they 
will be when they become pious and take upon themselves 
those covenant vows made by their parents in their behalf? 130-133 

How can you illustrate this difference? 133 

Of what benefit is this kind of membership to them? 133-134 

What is the connection between baptism and the Lord's Sup- 
per? 134 

Of what are both of them the signs or seals? 134 

How do they differ from each other? 134 

Is it proper to administer baptism more than once? if not, 
why? 134 

Why is it otherwise with the Lord's Supper? 135 

Is baptism a seal of the covenant of grace to infants as well as 

adults? 135 

What is the difference in this respect between infant and adult 
baptism? 135 

Wherein lies the benefit of infant baptism as it stands related 
to the Lord's Supper? 135-136 

Is it not the duty of baptized children to come to the Lord's 
table? 136 

Does it follow from this that children have a right to the Lord's 
Supper merely because they have been baptized, without re- 
gard to other qualifications? 136 

Did the Jews admit children to the Passover without regard to 
their character? Note. 136-137 

What qualifications are requisite to a worthy partaking of the 
Lord's Supper? 136 

Ought not these qualifications to be diligently sought by bap- 
tized children? 136 

Does infant baptism in all cases secure such a fitness as is re- 
quired for the worthy partaking of the Lord's Supper? if not, 
what is its tendency to produce this result? 137 

What is the testimony of the distinguished commentator, Mat- 
thew Henry, as to the beneficial effect of his infant baptism 
on himself? 137-138 

In what respects has infant baptism a beneficial effect on pa- 
rents? This is answered in two particulars, the latter of which 
is somewhat enlarged upon. We bespeak for them the care- 
ful and serious attention of parents. 138-141 

How does infant baptism benefit the church? 141 



176 



Does infant baptism benefit mankind at large? if so, in what 
way? 142-143 

4. The time and manner in which Infant Baptism should be 
attended to, and the Duties growing out of it. 144 

At how early an age was circumcision to be performed among 
the Jews? 144 

Why no earlier than this? 144 

Could it be delayed beyond that time in ordinary circumstances 
without sin? 144 

How did God punish Moses for his neglect in this matter? 144-145 

What was the punishment threatened in the Abrahamic cove- 
nant for omitting circumcision? Note. 145 

What is supposed to be meant by the phrase cut off' from among 
the people? Note. 145 

At what age was this done if circumcision was delayed till 
that time? Note. 145 

Might the expelled person be restored again? Note. 145 

Could a child be circumcised on his parent's faith after a cer- 
tain age? if not, how old might the child be? Note. 116 

May not this be a suitable rule for parents now in case of bap- 
tism? Note. 14(3 

What principle is involved in the requirement to circumcise 
Jewish children on the eighth day? 144 

Is not prompt obedience to God in discharging this duty more 
acceptable to him than an obedience which is tardy and re- 
luctant? 145 

Does not needless delay indicate a lack of appreciating the or- 
dinance as a privilege? 145 

In what manner should the ordinance be attended to? 146 

What duties are imposed by this ordinance upon parents? 1 46-149 

Can you give some examples of parental fidelity, and their be- 
neficial effect on their families? 149 

What did God pronounce upon Eli for his neglect of duty to- 
wards his sons? 149-150 

What are some of the duties devolving on baptized children 
with reference to this ordinance? 150 

Can you repeat the covenant prepared by Mr. Philip Henry, fa- 
ther of the commentator, for the use of his children? 150-151 

What did he tell them would be the benefit of this covenant to 
them if they would adopt it as their own? 151 

Will not the same course be as likely to benefit children now 



177 



TAGE. 

as it was then? 151 

What duties are incumbent upon the officers of the church 

towards baptized children? 151 

What kind of " care, government and discipline " should they 
exercise over this class of members, judicial or only paren- 
tal? 151-152 
Are pastors especially charged with the care of baptized chil- 
dren? 152 

In what particular ways should he seek to promote their spirit- 
ual good? 153 

Does the catechising of children belong primarily to parents or 
to pastors? 153 

May not pastors render great assistance to parents in this work, 
by manifesting an interest in it? 153 

In what respect is catechetical instruction important to the 
church? 153 

In what estimate was it held by the reformers? 153-154 

Which of them penned catechisms for the instruction of the 
people, and especially of the young? 153-154 

What mode was adopted in Scotland to secure the regular and 
faithful catechising of children? 154 

What catechism is the best now extant? and when and by 
whom was it formed? 155 

Next to the bible will not the study of this catechism be likely 
to prove more beneficial to our children than almost anything 
else? 155 

What obligations rest on the private members of the church to 
seek the spiritual good of baptized children? 155 

What may we expect to follow as the happy result, if these ob- 
ligations are faithfully met, by all the members of the church? 156 

Which is the more important, that our children become rich 
and great, or that they become pious? 156-157 

Ought not parents to feel more anxious about this matter than 
they do? 156-157 

What may they do to secure the salvation of their children? 157 

Ought baptized children to regard their baptism as a great pri- 
vilege? 158 

Suppose they neglect to improve this privilege, what will be 
the consequence? 158-159 



INDEX. 



PAGE. 

Adam, the church commenced with him, 62 

Abraham, covenant with, 61, 62, 65 

Do. beholding Christ's day, 69 

Do. his fathfulness to his family, .... 146, 149 
Aaron and his sons, how consecrated to their office, - - - 15 
Adult baptism not to be administered except to believers, - 79,113 
Do. do. seal of a public profession of religion, - - 125 
Apostles, their commission to preach and baptize, 79 

Do. their teaching and practice under it, - - 82, 85, 88, 91 
Assembly at Westminster, the excellent catechism prepared by 

them, 155 

Babes, salvation of those dying in infancy, 76 

Baptize, import of the word, 33, 34 

Baptism, what is essential to its validity, 7 

Do. not a saving ordinance, ...... 119 

Do. design of, - - 30, 35 

Do. by sprinkling a proper mode, 7 

Do. infants proper subjects, 59, 60 

Do. to be administered once only and why, - - 134, 135 

Baptist, John probably baptized infants, 101 

Do. do. aid not probably immerse, 39 

Baptists demand positive proof, 59 

This can be furnished with regard to infant membership which 

is the foundation of infant baptism, 60 

Baptized children, their relation to the church, - - - 130 
Do. do. duties and privileges of, 150 
Do. do. duties of parents, ministers and churches to- 
wards them, 146, 151, 152 

Bathing in water required of the Jews as a preparation for the 
rite of sprinkling, and also for any solemn act of religious 

worship, why, 40 

This may serve to explain some allusions in the new testament 

relating to baptism, 41 

And also how immersion ever came to be practiced, - - 42 
Believer's baptism held to and practiced by pedo-baptists as 

well as by their baptist brethren, ..... 113,114 

Benefits of infant baptism, 127 

Bible, duty of reading and teaching it to our children, - 146, 149 
Blessings, Christ's blessmg little children, what it denoted, - 75, 76 
16 



180 



PAGE. 

Blood of Christ called the blood of sprinkling, .... 29 
Bodies washed with pure water, the meaning of, - - - 43, 44 

Eorn of water, what meant by it, 120 

Branches, the natural broken off and those wild by nature graft- 
ed into the good olive tree, 70 

Buried with Christ by baptism, 45 

Catechetical instruction, duty of, 153, 154 

Calvin, his views concerning catechising, .... 154 
Carthage, council of relating to infant baptism, ... no 
Ceremonial law did not annul the Abrahamic covenant, - 65, 66 
Ceremonial cleansing, how usually performed, ... 28,29 
Charity to be exercised towards those who differ from us, - 4, 5, 56, 57 

Christ, circumcised in his infancy, - 76 

Do. never afterwards intimated that it was useless, - 76, 79 
Do. therefore baptism not useless to infants now, 76 

Do. the design of his baptism, 8, 9 

Do. not intended as an example to us yet may aid us in de- 
termining the proper mode, 8 

Children, litttle children brought to Christ, - - - - 71, 72 
meaning of the term children as used by Peter in his 
discourse on the day of Pentecost, 83 
baptized children members of the church, ... 130 
Church, old and new testament church the same, 61 
duty of the church to baptized children, ... 151 
Christian dispensation, did not abrogate the Abrahamic cove- 
nant, - - 66, 69 

Christian baptism, the rite not first instituted by Christ, but 
adopted and perpetuated by him from the old testament dis- 
pensation, 103 

Circumcision, when instituted, 61 

Do. what a sign and seal of, 65 

Do at what age to be performed, .... 144 
Do. sinfulness of unnecessary delay, - - 144, 145 
Do. why not continued under the new testament dis- 
pensation, - 103 

Do. gradually superseded and displaced by baptism; - 107 

Clemens Alexandrinus, and other christian fathers on baptismal 

regeneration, (Note p. 109, 110,) 109 

Colossians, *no evidence of their being immersed, - - 48, 49 

Coming up out of the water, s37 

Commission of the Apostles, import of, 79 

Congregation of Israel, to be cut off from, (Note,) - - 145 

Conscience, sprinkled from an evil one, 43 

Covenant, Abraham entering into covenant, ... 63 
Do. a bond not of civil but ecclesiastical union, ever- 
lasting, 62 

Cuts illustrating christian baptism, - - - 11, 19, 25, 32, 90 
Cyprian, council in his time concerning the baptism of infants 
prior to the eighth day after their birth, .... HO 

Death, baptized into Christ's death, 49 

Disciple, as used in the Apostolic commission [Gr.] nearly sy- 
nonymous with proselyte, - 81 

Dispensation, gospel dispensation did not nullify the Abrahamic 
covenant, 66 



181 



PAGE. 

Dodridge, baptismal regeneration, (Note,) - « - 109, 110 
Duties arising from baptism, ....... 144 

Eighth day, why circumcision was to be performed on that day, - 144 
Do. how long it might be delayed with impunity, (Note) 145 

Do. what punishment was threatened for neglect, (Note) 145 

Do. judgment sent upon Moses, .... 144,145 

Do. after what age a child could not be circumcised on 

the faith of his parents, (Note,) - - - 145 
Do. how far this should be an example to us with refe- 
rence to baptism, (Note,) 146 

Eli, consequences of not restraining his sons, ... 149^ 150 

Enon, John baptizing in, 39 

Engravings, ancient ones illustrating the mode of baptism, 11, 19,25, 32 

Eunuch, baptized by sprinkling, 21 

Examples of household baptism, 88, 91 

Faith, circumcision a sign and seal of, 65 

Do. baptism a sign and seal of the same, 65 

Family worship, duties of, - - - - - - - 146, 149 

Fidelity, parental rewarded ....... 149 

Do. the want of it followed by Divine judgments, - - 150 
French churches taught and expounded Calvin's catechism, - 154 
Garments, the Jews required to wash or change them as a pre- 
paration to approach God, why, 40 

Gentile proselytes, circumcised and baptized, 98, 99 

Circumcision laid aside and baptism continued after Christ's 

death, 103 

Gill, Dr. his views concerning the Jewish Passover, (Note,) - 137 
God, Abraham entering into covenant with - - - 61, 63 

Going down into the water, 37 

Gospel preached to Abraham, 69 

Gospel dispensation, the carrying to their completion the pro- 
mises" of the Abrahamic covenant, - 69 
Do. do. how its ordinances differ from those of 

the old testament, - - - 103, 104 
Gregory Nazianzen, his testimony concerning proselyte baptism, 100 
Greek, we can arrive at trie meaning of the word baptize without 

a knowledge of Greek, 34, 35 

Hammond, Dr. his views and those of Seiden concerning the 

origin of proselyte baptism, 100 

Heathen, their conversion prayed for on the ground of the pro- 
mise contained in God's covenant, 143 

Henry, Philip, his manner of instructing his children, - - 150 
Do. Matthew, his testimony concerning the benefits of hi3 

infant baptism, 137 

History of Proselyte baptism, 98 

Holy, import of the term when it relates to Jewish ordinances, - 87 

Do. used in the same sense by Paul, 87 

Holy Spirit, baptism of 30, 31 

Household baptism, instances of 88, 91, 95 

Husband, unbelieving sanctified by the believing wife, - - 85 
Identity of the old and new testament church, 61 

Immersion, the word not found in the bible, 36 

Do. cannot be proved to have been practiced during the 



182 



PAGE. 

Apostolic age, - 56 

Do. if it could be this would not establish immersion as 

the only proper and valid mode, - - - -54 
Do. how the practice of immersion was probably intro- 
duced, - - 42 

Importance of baptism, 119 

Infant church-membership proved, - - - 61,72,111 

Infant baptism, proof of, - - - 59 

Christ and John Baptist baptized infants, - 101, 102 

Do. do. importance of, 119 

Do. do. with what frame of mind it ought to be per- 
formed, - - 146 

Do. do. should be attended to promptly, - - - 145 

Infant salvation, our belief in 76 

Do. do. its bearing on the doctrine of infant baptism, 76, 128 
Inferential proof sufficient to establish any doctrine or duty, - 60 
Do. do. regarded by christians as conclusive when ap- 

plied to the christian Sabbath, 59 

Ireneus, his testimony concerning infant baptism, - - - 109 
Isaiah, prophecy of explained by Philip, 17, 18, 19 

Israelites, baptism of in the cloud and in the sea, 25 

Jailor, baptism of and his household, 91 

Do. he only was a believer, 92-95 

Jews, their familiar acquaintance with the holy scriptures, - 130 
Jewish purifications usually performed by sprinkling, - - 28, 29 
Jewish christians practiced circumcision by the sanction of the 

Apostles, 105 

but Gentile believers were excused from it, - 105 
the bearing of these facts on the subject of in- 
fant baptism, 106 

Jerusalem, council at with reference to circumcision among 

Gentile believers, 104 

Joel, prophecy of quoted by Peter, 82 

John the Baptist, how he baptized, 39 

Do. do. his baptism not introduced as a new thing, - 97 
Do. do. probably baptized infants, .... 101 
Do. do. but not christian baptism, (Note,) - - - 102 

Jordan, baptizing in 39 

Josephus, his testimony concerning baptism among the ancient 

Jews, 98 

the practice very common among them before Christ's 

advent, 97,98 

Justin Martyr, concerning circumcision and baptism, - - 109 
Kingdom of heaven and kingdom of God, meaning of - 73, 74 
Kingdom taken from the Jews and given to the Gentiles, 73 

1 Little children, those brought to Christ were small, 72 

Do. do. for what purpose brought to him, 74 

Lord's supper, qualifications for, 136 

Luther, his views concerning catechising, - - - 153, 154 

Lydia and her household baptized, 88 

she alone had faith, - 91 

Maimonides, a learned Jew, quoted by Dr. Wall with regard to 
proselyte baptism, 98 



183 



PAGE. 

Many nations, Christ's sprinkling them, 21 

Ministers of the Gospel, their duty to baptized children, - 152, 153 
Minors, baptized children are such with regard to church privi- 
leges, 133 

and also to church discipline, which is to be parental 

rather than judicial, 151, 152 

Mode of baptism, sprinkling or pouring more scriptural than 

immersion, - 7 

Moses, baptism of the Israelites to himln the cloud and sea, - 27 
Much water, why resorted to by John for baptizing, 39 

Naaman dipping himself seven times in Jordan, 36 

Obligations involved in our baptism, 125 

Officers of the church, their duty to baptized children, - 151, 152 
and to christian parents, - 151 

Olive tree, the church represented under the figure of - 70 

Do. do. Jews cut off and believing Gentiles graffed in, - 70 
One Lord, one faith, one baptism, - 42 

Ordinances of the new testament, only two, and how they stand 

related to each other, 134, 135 

Origen, his testimony concerning infant baptism, - - - 110 
Parents, their duty to their children both with regard to their 

baptism and religious training, ... 144-147 
parents who have been baptized but have not come to 
the Lord's supper, how to be treated if they request 
baptism for their children, .... 139-141 
Passover, what qualifications were requisite in order to partake 

of it, (Note,) 136 

how old persons were required to be, 137 

what character must be possessed, .... 137 

Pastors, their care for the lambs of the flock, - - - 152 

Paul was baptized in the house, 22 

how he taught and practiced with regard to the baptism of 

children, 85, 91 

Pentecost, baptism of three thousand, 22 

Peter, what language he employed concerning children, - - 82 
Pharisees, baptism not regarded by them as a new thing in our 

Saviour's time, 97 

Philip preaching to the eunuch, and baptizing him by sprinkling, - 17 
Phrases relating to baptism, explanation of 37, 39, 42, 45 

Pouring a proper mode of baptism, 29 

Practice of the Apostles, 88, 108 

and of the church immediately afterwards, - 109, 110 

Prayer, duty of for baptized children, 146 

Priests, how set apart to their office, 14, 15 

Prison, the jailor baptized in the outer court of - - - 23 

Profession of religion, the duty of, and baptism a seal of, 125, 126 

Promise of Abrahamic covenant confirmed in christ, - - 69 

fulfilled in part by the introduction of the gospel dis- 

ensation, 61 

made to believers and their children, .... 84 
Proof positive for infant church membership, .... 60 

Prophecy of Isaiah explained by Philip, 17 

Do. of Joel referred to by Peter, 82 



184 



PAGE. 

Proselytes, history of proselyte baptism, 96 

Proseuche a place of prayer, Paul preached there to Lydia and 
o'hers, 24, 88 

Purifications, Jewish performed by sprinkling, 28, 29 

Recapitulation of the arguments for infant baptism, - - 111 

what must be proved in order to overthrow them, - - 114 

Regeneration, baptismal not scriptural, .... 119-124 

Religious instruction, duty of 129 

Remission of sins, not conferred by baptism, ... 121,122 
Repentance and faith connected with forgiveness of sins, - 121 
Ressurrection of Christ, how associated with our baptism into 

his death, 53 

Righteousness, what righteousness Christ fulfilled by his bap- 
tism, -• 9 

River side, why Paul went there to preach, 23, 24 

Roman christians, no proof of their being immersed, - 46, 49 
Sabbath christian, the authority of established conclusively by 

inferrential reasoning, " - 59 

Samuel, his early dedication to God and its benefits, - - 129 

Saving ordinance, no external ordinance saving in itself, - 123 

how rendered saving, .... 137 

Saviour, baptism of not by immersion but sprinkling, - - 8 

Do. design of his baptism, 9 

Scriptures, duty of reading them to our families, - - - 146 
Scotland, church of her care in catechising the children of the 

church, 154 

Sea, baptism of the Israelites in, 25 

Seal and sign, what are the sacraments signs and seals of, - 134 
Seed, meaning of the term in the Abrahamic covenant, - 84 
the same is meant by children in Peter's sermon, - 83, 84 
Selden, see Hammond, their views concerning the origin of 

among the Jews, 100 

Simon Magus baptized without becoming a true christian, - 122 
Sinai covenant, did not abrogate the covenant made with Abra- 
ham, 65, 66 

Shorter catechism, study of 155 

Spirit Holy, effusion of - 30 

Do. do. baptism of, 31 . 

Sprinkling, a proper mode of baptism, - - - - - 7 
Do. the usual mode of performing religious purifications 

among the Jews, - - - -. 29 

Subjects, infants proper subjects of baptism, 59 

Supper, duty of baptized persons lo partake of the Lord's supper, - 150 
yet they are not to come without previous preparation, 136 
Talmud, Jewish concerning proselyte baptism, 98 

Teach, meaning of in the Apostolic commission where two 

Greek words are so rendered, 81 

Unclean, meaning of the term as used in scripture, - - 87 

Wall, Dr. his History of Infant Baptism, .... 98 

Washing of regeneration, import of 120 

Water, bodies washed with, what meant by it, 43, 44 

Went down into the water, 37 

Wife, unbelieving sanctified by believing husband, 85 



185 



PAGr. 

Worship, duty of family worship, 149 

Young children belong to Christ's kingdom, 71 

Do. do. training up in the nurture and admonition of 

the Lord, 146 

Zaccheus and his household restored by Christ to their former 
church privileges, --93 



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